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NlRVANAIS 





Modern Nirvanaism 

or -^JVr 

THE PHILOSOPHY OF LIFEAND DEATH 



BY 
WILLIAM DANMAR 

1920 




SECOND PREFACE 

Since this book came out the first time in 1914 the uproar of 
the war left the living people but little patience for philosophy. To 
kill people without caring about what became of the killed was the 
program. Our world is now quieting down and the questions of 
what is life and what is death are asked again with increased inten- 
sity. Accordingly the public interest in "spiritism" is growing and 
the scientific interest must follow. 

By putting out another thousand copies of this work it is intend- 
ed to reach a larger number of educated, independent thinkers, who 
are able to set aside their prejudices and open their minds for newly 
discovered facts and truths, with the naturalistic explanation of the 
so-called "spirit world", an explanation or theory which stands with 
one foot on the empirical laws of nature of modern natural philos- 
ophy and with the other foot on the results of scientific researches 
in the experimental and theoretical fields of mediumism and spirit- 
ism and the past and present philosophies of life and death. 

The antiquated philosophies of materialism and supernaturalism, 
dating from unscientific periods and dark ages, are opposed to the 
spiritistic facts because they do not agree with their mechanistic 
theories of nature. The materialists oppose "spiritism" mostly be- 
cause the "spirits" are supposed to be supernatural and the super- 
naturalists oppose it because spiritism shows them to be natural. 



Theories and beliefs are in the way of the general acceptance of the 
facts, for which reason the fight had to be extended to the theoreti- 
cal field. 

A revolution of philosophy and the establishment of a new, 
and, this time, scientific philosophy, based on facts and proven nat- 
ural law, was called for by the situation. A reward of a thousand 
dollars has been offered six years now for the disproof of the scien- 
tific fundamental principle of this new philosophy, including the 
new naturalistic theory of ghosts, called "modern nirvanaism". A 
few trials at that disproof were in vain and ended before they came 
to court. The basic principle is sound and the system of explana- 
tions erected thereon is firm. 

That basic principle of modern nirvanaism, the only nat- 
uralistic (instead of supernaturalistic) theory of "spiritism", unites all 
the scientifically established empirical laws of nature, such as Boyle's 
law in physics, Ohm's law in electrics, Dulong and Petit's law in 
chemistry and other proven laws, into the one grand law of nature 
of the inversity or inverse proportionality of the world's counter 
forces and of their constant force -product, which is the essence of 
the spacefilling worldentity. 

This newly discovered force product, named galom, absolute 
and constant in time and space, shows the worldstuff to be different 
from the stuffs of the old philosophies which stuffified the dynamic 
factors instead of their product. The spacefilling worldbeing is, 
therefore, neither a motherstuff, materia or matter, nor a fatherstuff, 
spiritus or ether, nor a pair of worldsparents, matter and spirit, but 
it is a hermaphrodite, a motherfather-stuff, the last possible and 
finally proven proposition of philosophy in its shape of sexualistic 
symbolism. 

On this definitely established basis of the world's hermaphro- 
ditism stands the proof that nature is caused by and based on the 
existing inequilibrity of hermaphroditism or the antipolarity of 
the various stuffconditions and that nature is the process of equal- 
izing these antipolar conditions and equilibrating the towardly op- 
posite forces. 

The daily experienced counterforces in nature are, on the one 
side, the passive materity and, on the other side, the active paterity, 
inseparately correlated. Materity is identical with "materiality", 
passive resistance, coolness, hardness, feminity, the passive forces in 
general ; paterity is identical with "spirituality", active heat in its 
many forms, such as heat in temperature, "negative" electricity, 



latent and chemical heat, masculinity, the active forces in general. 

Materialism stuffifies the passive force and calls that forcestuff 
matter and paterialism stuffifies the active force to ether or spiritus. 
Paterialism received the symbolical name of spiritualism because it 
started with the idea that the life-generating sunshine was the 
breath or spiritus of the Sungod, Jehova, and then generalized that 
spirit to aspacefilling,all-embracing world-stuff of which matter was 
but a lower condition. 

Mind is not a natural force but was conceived either as a super- 
natural entity, as in the dualism of "matter and mind", or as the 
minding ability and function of brains, as in modern physiology. 
To conceive the ghosts or "spirits" as mind-beings is supernatural- 
ism, the most reactionary mistake of humanity, which has held 
back ghostology so long from becoming a branch of science. 

The highest form of nature, or the equalization of antipolar 
conditions, is organic life and the result of this process is the nat- 
ural ghost-world, located in the shadow of the earth, consisting of 
general worldstuff but in a condition of dynamic equilibrium, apol- 
arity, nirvana and lasting happiness. All life means striving for 
nirvanal happiness, and, accordingly the ghosts assure us of their 
happiness. All spiritistic facts are in perfect harmony with this 
naturalistic ghost theory. I have in vain defied the mentalists, 
wrongly called "spiritualists", who carry supernaturalistic notions 
from the churches into spiritism, where they do not fit the facts, to 
produce a single established fact or modern spiritism which contra- 
dicts nirvanism. All they can offer is a lot of stale phrases from 
the dark ages. 

It is useless to argue with people who prefer belief to science, 
but others enter "modern spiritism" who welcome a scientific ex- 
planation. Many progressive "spiritualists" have appreciated and 
even accepted "the modern nirvana". To show how the new theory 
of ghosts works on them, I quote here from his letter some remarks 
of Rev. Charles Hall Cook, a spiritistic researcher with an expe- 
rience of over 25 years in the mediumistic branches of "material 
isations, apports and spirit photography", whose name is well 
known to the spiritualists and physic researchers. He writes : 

"Have read your book on 'Modern Nirvanaism', re-read it, 
studied and re-read parts of it over again. It is a book that should 
be read and studied a great deal. It would be a folly on my part 
even to think of attempting a critisism as the philosophy is wholly 
new to me, except the facts, normal and supernormal, that sustain 



it. Have searched long and ineffectually for such a philosophy but 
my disappointment is more than compensated in. reading your book. 
It has been immensely helpful to me. I am more than pleased that 
it gives such a reasonable and satisfactory explanation of the exist- 
ence of 'the ghosts'. It is this that makes it acceptable to me." 

The "modern spiritualists" or spiritists received "Modern 
Nirvanaism" in an appreciating, though not always comprehending 
manner. The main object of their organizations and periodicals is 
to establish and make known the fact of the existence of the spirits 
based on the mediumistic manifestations of them. In regard to a 
theory or philosophy of the spirits, the mentalistic is predomenant 
because it was the only one on hand though it is supernaturalistic. 

But from the beginning of modern spiritism there has been a 
strong inclination to naturalism. "The spirits are natural beings" 
is the position of the experienced spiritists which makes their move- 
ments so dangerous to the supernaturalists who try to scare the peo- 
ple away from it by telling them that it is the work of the devil and 
associates. 

Since the spirits or ghosts are natural beings their investigation 
of course is a matter of natural philosophy in its all embracing sense. 
The only naturalistic theory of the beings in the invisible depart- 
ment of organic existence has been and is now nirvanaism ; the 
study of this explanation, therefore, is recommended to those who 
want to be "up-to-date". 



Modern Nirvanaism 

Price One Dollar per copy 

Sold through the mail by 

WILLIAM DANMAR 
5 McAuley Avenue Jamaica, New York City 



PREFACE. 



Ill the eventful year of 1883 two experiences coincided 
which caused me to object to the philosophies of the past and 
start the elaboration of a new philosophy. The one experi- 
ence was "spiritism" and all it involved under the most favor- 
able conditions ; the other was the discovery of inverse pro- 
portionality as the law of the world's forces. 

When experiencing the "spiritistic facts" which I had 
to admit as being true if I had confidence in my own 
senses, abilities and judgment, I confronted the other 
fact that all philosophical teachings of the past and present, 
and also the teachings of "spiritualism" as represented by 
the churches were against these facts. Especially was it the 
great mediumistic phase of u materialisation" which was con- 
demned from all sides while it was just this phase which in- 
terested me most. 

It soon became a question with me whether philosophy in 
all its systems was wrong or whether my experiences in the 
seance rooms were delusions and my senses unreliable. I was 
young and unhampered by prejudical training and simply 
took the position that, since the various speculative and other 
theories and philosophies as they stood did not in any way 
agree with the facts that I had tested and found true, all the 
philosophies of the past were untrue and it was time to start 
a new, really scientific philosophy, not based on hypotheses, 
but on facts and laws, which will not deny the facts of which 
I had convinced myself, but explain them scientifically. 

At about the same time, through some operations in draw- 
ing, I found the figure of the law of the constant product of 
inverse proportionality and proclaimed this as the fundamen- 
tal principle of scientific philosophy which in my case was 
mainly to be used for the explanation of the so-called spiri- 
tistic facts, though it was evident that, if true, it would be 
fundamental for a general explanation of the world. 



4 

I commenced new experiments with mediums and ghosts 
which soon disproved the theory of "spiritualism," when ap- 
plied to such stuffy ghosts as I could lock up with glass- 
plates. •' 

From my figures, representing the new principle, I con- 
cluded that materialism and spiritualism, the opposite ex- 
tremes, are equally wrong and that the truth is somewhere 
in the middle between them, but not as an addition of the 
two, making dualism, without neutralizing the individuality 
of each of them, but as an equalization of their tendencies to 
a new independent philosophy which excludes the extremes 
and does not require the ghosts to consist of "spirit" and 
change to "matter" in order to be perceptible. I simply de- 
nied the existence of "matter and spirit" as impossible force- 
stuffs. 

In 1886 I finished a little work which was published early 
1887 and was mailed gratis to many people. The title of 
it was "The Tail of the Earth ; — or The Location and Condi- 
tion of the Spirit- World." It contained most of the principal 
ideas in a rough shape that are developed in this present work. 

A part of the new philosophy, referring to gravity I pub- 
lished in a German work, called "Die Schwere; oder Isaac 
Newton's Irrthum". It was printed in Zurich in 1897. 

In the following years a number of articles by me on the 
new ghost theory were published in American, English and 
German spiritistic periodicals. 

In 1903, a pamphlet written by me in 1902 in the shape 
of articles that appeared in a periodical in Leipzig, was pub- 
lished, the German title of which means : "Life and Death ; 
or The New Theory of Ghosts". Of course, scientists and so- 
called philosophers who received copies, did not respond, be- 
cause anything that smells of ghosts is below their "dignified" 
consideration and respectability. 

' All these years I experienced and observed that the 
official scientists, with few exceptions, cannot be induced 
to touch the ghosts. In Galileo's time they refused to 
look through his telescope ; in our time they refuse to inves- 
tigate mediumism for fear to find facts which contradict the 
teachings they get paid for. 



Again I publish a work on the ghosts. But this time I 
challenge the sneering scientists by offering a reward for dis- 
proof of the basis of a ghosttheory, in order to place them 
where they belong with their cowardly hesitation. Opposi- 
tion to all so-called laws of nature, theories and philosophies 
which do not agree with the existence of natural ghosts, and 
the development of a new philosophy, the first that is scien- 
tific and agreeable to all facts, is the object of this present 
work. 

I invite scientific criticism, opposition and help. I ask 
those who will say something about this matter to send me 
their writings. 

WILLIAM DAISTMAE, 
5 McAuley Avenue, Jamaica, 1ST. Y. City. 

1914. 



INVITATION 



To invite attempts at disproof of the foundation of the 
new philosophy of galomalism, including nirvanaism, by offer- 
ing a reward for a disproof may be new, but it seems to be a 
good way to overcome indifference or avoidance and compel 
opponents to take issue. 

I hereby offer one thousand dollars as a reward to be paid 
to the person who disproves the law of the inverse propor- 
tionality of the world's forces and the constancy in time and 
space of the forceproduct called galom, as the fundamental 
worldlaw, thereby disproving galom as the absolute essence 
of the world. 

In order to earn the thousand dollars and at the same 
time wipe out another mistaken attempt at philosophy it will 
be required to disprove Article IX and the appendix thereto. 
The guaranteed price is to be awarded by three judges in the 
usual manner. I feel perfectly sure that no one will earn 
this money, but I want a certain class of truth-avoiders to 
understand that here is something which they need not try to 
kill with avoidance, phraseology or intimations, such as used 
against the spiritists. They must disprove it or admit it or 
be silent. They will be silent, but others will speak this 
time. If galom is the world's essence then galomalism and 
nirvanaism are true. 

The Author. 



CONTENTS. 

Page 

Preface 3 

Invitation 6 

Contents 7 

Introduction 9 

I. The Importance of a Theory 11 

II. The Ghosts as Guests 14 

III. Nirvana and Phoenix 17 

IV. Mediumism 20 

V. Materialisation 25 

VI. Spiritualisation 28 

VII. Animation 32 

VIII. The Worldstuff 37 

IX. The Essence of Stuff 40 

X. Materity and Paterity 44 

XI. Materialism 47 

XII. Materialistic Inconsistencies 50 

XIII. Spiritualism 54 

XIV. Spiritualistic Inconsistencies 56 

XV. Mentalism 59 

XVI. Dualism 63 

XVII. Energism 67 

XVIII. Galomalism 71 

XIX. The Conditions of Stuff 75 

XX. Magnetism and Gravity 79 

XXI. Theories of Nature 82 

XXII. The Law of Nature 87 

XXIII. Inorganic Life 90 

XXIV. Organic Life 94 

XXV. Forms of Life , 98 

XXVI. The Result of Life 102 

XXVII. Nirvanalogy 105 



Page 
XXVIII. The Imperceptibility of Ghosts 110 

XXIX. The Unproductivity of Ghosts 115 

XXX. The Happiness of Ghosts 120 

XXXI. The Location of the Ghost-World 124 

XXXII. The Living and the Dead 127 



APPENDICES. 

App. to Art. I. The Importance of a Theory 132 

IX. The Essence of Stuff 133 

" XVII. Galomalism 143 

" XIX. The Conditions of Stuff 146 

" " XX. Magnetism and Gravity 153 

" XXI. Theories of Nature 158 

" XXII. The Law of Nature 160 

" XXIII. Inorganic Life 163 

" XXXI. The Location of the Ghost-World 164 

Vocabulary 167 



INTRODUCTION 



In order to meet the needs of both the popular reader, 
who wants mainly an illustration of the leading arguments 
and conclusions in a shape that appeals to his understanding, 
and also the scientific reader, who requires mathematical 
proofs, this book consists of 32 articles which everybody who 
is interested in philosophy can follow, and an appendix of 
figures and brief proofs of important points in the articles. 

The principal object of this work is to explain the exist- 
ence of the ghosts. But such an explanation is necessarily 
philosophy and, if the explanation is new, it must be a part 
of a new philosophy based on a new fundamental principle. 

The principle of this new philosophy is not a hypothesis, 
but a proven law found logically and established on accepted 
facts of modern official science. The proof of galom as the 
constant product of the opposite forces of the worldstufr* and 
the essence of this stuff is in my own estimation the most 
valuable part of my work, because it solves the problems of 
ontology and metaphysics and furnishes a basis for a new 
theory of nature, which is neither mechanical nor teleological 
and neither monistic nor dualistic. 

I claim for galomalism the character of science in the 
sense of proven knowledge and the only reason why I still 
call it philosophy is that I have not the time to consider all 
the definitions of "philosophy" and "science" and then decide 
which is the right one. But, at least, galomalism is no specu- 
lative philosophy based on an assumption and leading to a 
belief, but a scientific philosophy, based on facts and logic 
and leading to knowledge, to a complete knowledge of the 
world in principle. If this claim seems too excessive, then 
there is the Invitation ! 

I was compelled to introduce a number of new words, as 
terms for new concepts not named heretofore. It will be seen 
that they are needed in order not to express the new notions 



10 

wrongly with old terms of disputable meanings, which would 
lead to misunderstandings. The new terms and their defini- 
tions are developed in the text and also given, for reference, 
in the vocabulary in the appendix, which also contains the 
definitions of old philosophical terms in the sense as I use 
them — such terms as stuff, matter, spirit, ghost, force, en- 
ergy, heat, cold, magnetism, etc. 

It is a pecularity of a new philosophy that it reconstructs 
old terms and creates new ones. Yet a change of terminology 
alone makes no new philosophy. The first requirement for 
such is a new fundamental principle. I have emphasized the 
importance of the new principle represented by the word 
galom by offering a reward for its disproof. Modern nir- 
vanaism stands and falls with this new principle. There is 
nothing in the nature of revelation, nothing hypothetical or 
mysterious about galomalism ; it is merely a matter of facts, 
logic and science. It would easily succeed and be accepted by 
the scientific world if there were not this one circumstance 
about it that those who accept galom will have to accept the 
ghosts also. The ghosts! 



MODERN NIRVANAISM 



I. THE IMPORTANCE OF A THEORY. 

A theory is a consistent system of explanations of con- 
nected facts, based on a fundamental principle which has 
been acquired by means of logical induction. 

A theory of a certain branch of facts is, therefore, a part 
of a general philosophy; it is a spiritualistic, materialistic, 
dualistic or other theory. If a theory is based on a hypothesis 
it is speculative and generally untrue, but if based on a 
scientific law it is true and scientific if consistently developed. 

A truth is an idea or a theory which agrees with its object. 
But I shall not start with a consideration of the much mis- 
used "theory of knowledge," which has importance mainly 
for those who first split the world in two, a mental and a 
physical, and then cannot explain how the one can under- 
stand the other. I do not make that split. (A-l.) 

A scientific theory must contain or make possible the ex- 
planation of facts in a consistent manner without conflicting 
with or excepting a single one of them, which is generally 
accepted as a good test of the truth of the theory. 

There is no other realm of human research where theories 
and beliefs play such important parts as they do in the re- 
searches appertaining to life and death. The entire oppo- 
sition against so-called "spiritism" is of theoretical nature, 
and the general acceptance of the facts represented by "spirit- 
ism" will be hampered for a long time yet by theoretical 
prejudice unless met by a new theory of ghosts, which rests 
entirely on the ground of the natural sciences and opposes 
supernaturalism in all its phases. 

The immense material of mediumistic facts which has 
been gathered in the second half of the nineteenth century 
and is still increasing through the reports of thousands of 
earnest and able researchers, is so overwhelming that Prof. 
Crookes said of it, there is no other fact of science which has 
been so abundantly demonstrated as the mediumistic or spirit- 
istic facts. 



12 "WiM. DANMAR 

When we consider that these facts are not new, but have 
been demonstrated and known at all times and among all 
nations, and always with the same conclusion, namely, that it 
is ghosts or "spirits" who canse them, then it would be ut- 
terly inconceivable why the people should not all accept them, 
but to a great part deny and condemn them, if we would not 
know what powers theories and beliefs have over the minds, 
and that it is purely theoretical prejudice which makes men 
oppose these facts. 

The materialists, controlling science, declared the entire 
mediumism fraud, because, according to their theory of the 
world, human life is a resultless mechanical play of "ma- 
terial atoms/' composed accidentally to a human machine 
which drops apart when dying without any phoenix arising 
therefrom. 

The spiritualists, controlling religion, declared the modern 
mediumism of the people fraud, because, according to their 
doctrine, "spirits are supernatural beings," who cannot mani- 
fest physically, especially not through materialization. 

Between these two theoretical chairs the old and the 
modern spiritism came to sit on the floor. 

The experiences during the last half century have shown 
plainly enough that the mere accumulation of mediumistic 
facts, testified to by ever so many eminent men, is insuffi- 
cient to overcome the theoretical prejudices against them. 
"It is not possible!" Against this denying judgment no em- 
pirical proofs and no amount of favorable reports of seances 
have been able to conquer. And the more dogmatical the 
opposing theory the harder it is to overcome the belief in it 
and accept the facts. 

There is only one way to remove this theoretical wall of 
opposition, and that is by tearing down the old theories, 
materialistic and religious, and put in their stead a scientific 
theory which has no hypothesis nor revelation for its foun- 
dation, but a scientific law, and which opposes no facts but 
explains them. 

The nirvanaistic theory of ghosts, old and modern, out- 
lined in this work, is the only naturalistic (instead of super- 
naturalistic) theory there is, the only one which shows the 
so-called "spirits" as natural beings. It means that the ghosts 



MOBBRN nirvanaism: 13 

are physical, substantial bodies and no abstract minds, no 
psychical entities, no mental beings. It is true that there 
is nothing supernatural, but there are ghosts nevertheless 
who exist and manifest themselves in spite of all false the- 
ories, beliefs and denials that have been hung over them and 
now require to be torn away in order to show the ghosts in 
their natural light. I 

The principal questions which a naturalistic theory of 
ghosts has to answer are those regarding the substance the 
ghosts consist of and the conditions of their existence; also 
those regarding the relations between our world and theirs, 
if they are two, and the location of their world. 

'It is not a mere scientific question that we are concerned 
with, but also one of personal and human interest, because 
everybody would like to know what becomes of him when he 
dies. Yet with us sentiment shall not interfere with the 
establishment of truth. After truth is known, sentiments 
may be attended to if in conformity with the truth. 

~No other problem has been treated so unscientifically and 
been answered so unsatisfactorily as the one regarding our 
own future fate. Supernaturalism has covered this matter, 
its last resort, with so much darkness and created such awe and 
fear of ghosts that often it stands in the way of level-headed 
investigation. But the ghosts are no "higher beings" beyond 
our reach, nor are they "ghastly spectres" which should 
cause us to stand "aghast" instead of attacking them scien- 
tifically. ' 

There is much in the nirvanaistic ghost theory which does 
not agree with the extravagant reveries of the supernatural- 
istic hypothesis of spirits, but that does not mean that 
nirvanaism is wrong. Of course, those who are satisfied to 
believe, can not be helped, but those who prefer science to 
belief, and they form now a large percentage of the people, 
will study the given facts, inductions, proofs, laws and 
science carefully before passing judgment. 

Modem nirvanaism is no revelation, and the assertions 
and contradictions of manifesting "spirits" do not affect it. 
The ghosts have been asked long enough to give a plausible 
explanation of their world and have not done so. What can 
you expect of the dead % 



14 Vm. DANMAR 

In regard to Zoellner's unsuccessful attempt to explain 
the mediumistic facts with the hypothesis of a fourth dimen- 
sion of space I wrote in my first work, "The Tail of the 
Earth," published in 1887, as follows: 

"The only earnest trial that has been made so far to ex- 
plain the mediumistic phenomena on another basis than that 
of abstracted minds and in harmony with the positive nat- 
ural sciences is that of the eminent astrophysicist, Professor 
Zoeller, of Leipzig. He proposed the hypothesis of a fourth 
dimension of space. It is a hypothesis as every other hypo- 
thesis: the phenomena are for the senses and memory only, 
but the reason wants theories and laws, and if such are not 
to be had hypotheses must for the time being fill the place. If 
the hypothesis is one the probability of which is intended to 
be sustained by facts, it leads to investigations, and in that 
way does its good even if it be false. Zoellner's valuable ex- 
periments with the medium Slade, which were partly cal- 
culated to advance his hypothesis, were very successful in 
exploring several until then unknown facts in regard to 
mediumship, and have convinced many people of the exist- 
ence of beings in another life and of the fact that they can 
manifest themselves through the aid of mediums in various 
ways; but as to the hypothesis, he himself said that we 
could not imagine a fourth dimension of space. Yet he has 
argued and founded his hypothesis as well as the atomic 
hypothesis ever was. I cannot accept either hypothesis and 
am in a position to explain the facts referred to without a 
new hypothesis, merely on the mathematical-/ established 
law of nature.'' 

II. THE GHOSTS AS GUESTS. 

Being opposed to the doctrine of supernatural spirits as 
"modern spiritualism" has inherited it from the institution 
of the dark ages, the church, the nirvanaist must be careful 
that, while explaining the theory of natural ghosts, no words 
are used which carry with them meanings of the old doc- 
trine because they will cause misunderstandings. 

For this reason the name of "spirits" for the beings in 
the invisible department of organic existence must be set 



MODERN" NIRVANAISM 15 

aside and the naturalistic and unmistakable name of ghosts 
be forwarded. The term ghost is independent of super- 
naturalism, but its meaning has been misconstrued, making 
it necessary to restore it to its true meaning and importance. 
In order to show that the word ghost was originally de- 
rived from the word ghast or gast, meaning guest, I begin 
with the Aryan word ghas, which means to eat. The eater 
was called a ghast or gast, especially when he was a stranger. 
This word reaches back into prehistoric times, and is ap- 
parently very old. The same meaning as ghast had the 
Westindogermanic ghotis, from which the Latin hostis was 
derived. !._ 

But in olden times the people offered or sacrificed meals 
not only to strangers, or hostises from this world, but also to 
some from the invisible world, to buy their friendship. Feed- 
ing the dead is fully in harmony with experiences in modern 
mediumism, according to which there can be no doubt that 
the ghosts feed on the vapors of our food. Male ghosts like 
the vapors of wine, beer and other favorite drinks of their 
sex ; female ghosts like sweets, and all who have not gained 
ripeness enjoy the vapors of a good square meal. 

Food is the material for their development as well as for 
ours. The living are feeding the dead. Before supematu- 
ralism spoiled the natural intercourse between the living and 
the dead, feeding the latter through evaporation of food over 
a hot fire was a general custom. 

Whether tie beings which were fed in this manner now 
were gods, semigods,, angels, demons, etc., in regard to those 
offered evaporated meals or sacrifices, they were all guests 
(gasts, ghasts, etc.) and were called so. 

The word gast or ghast underwent a number of dialectic 
changes. In the JSTorthgerman language gast became gest, 
but it signified only a guest from this world, while for a being 
in the invisible world the old name ghast was maintained. 
When Christianity was introduced in the Germanic lands, 
sacrifices to the invisible beings were officially abolished, be- 
cause it was reported that the last great sacrifice that was 
enough forever, that of God's own son, had been made. The 
ghasts, now deprived of their special vapor meals, ceased to 



16 W!M. DiAiNiMAR 

be invited guests, but kept their old name, now simply mean- 
ing the dead. 

The Anglosaxons brought these two words, gest and 
ghast, to Brittania. When the Normans came they made the 
word gest suit their French accent by inserting an u, thereby 
creating the English word guest. The Germans still have the 
word Gast. But the name ghast for the invisible beings was 
retained by the Anglosaxons. 

The further development of the Germanic languages was 
such that wherever an old Germanic word had an a in the 
middle it became an o in English and an ei in German ; for 
instance, ham became home and Heim, stan became stone 
and Stein, and so did ghast, respectively gast, become ghost, 
and Geist. 

It does not matter to what ugliness the dark superstitious 
ages under the reign of the Church may have distorted the 
term, ghost is the only true historical English name for a 
being in the invisible sphere of organic existence, the only one 
which is unmistakable in its meaning. It is of a purely em- 
pirical character, having been originated in experience; it 
is, therefore, free from speculative theories or philosophies, 
simply signifying a dead person without in any way saying 
what its being and nature may be. 

But the Latin term spirit had a development far away 
from that of the English ghost. It did not originate as a 
name for a ghost at all, but for a supposed entity of a philos- 
ophy, as we shall see when considering spiritualism. 

When Luther translated the Bible from Latin into Ger- 
man he could not find a German term for spiritus sanctus 
(uncommon breath), because the German people had no such 
concept, especially not when taken in its symbolical sense. 
He selected holy ghost (wholesome, healthy ghost) — heiliger 
Geist — for a translation, an error which has caused more 
confusion and harm than any other error in translation ever 
made. Since then spirit became ghost and the ghosts became 
spirits, which though has not become customary with the 
Germans whose spirits are still Geister, but not in the nat- 
uralistic sense. 

Being opposed to the spiritualistic theory of ghosts, it 
would be wrong for nirvanaists to call the ghosts spirits. We 



MODERN ME/VANAISM 17 

limit ourselves to the true English word ghost. Empirical 
"spiritism" becomes mere mediumism and theoretical spirit- 
ism or spiritualism becomes nirvanaism with us. 

A distinction has been made between empirical spiritism 
and philosophical spiritualism, but it is not right to call the 
ghosts spirits unless the spiritualistic theory of them is ac- 
cepted. If we say : the ghosts are not spirits, we are surely 
not spiritists. Still, we have to use the word "spiritism" 
quite often with the above reserve. 

i Having now separated mediumism and nirvanaism from 
spiritism and spiritualism, I am ready to apply to the ghosts 
the new theory which is really not new, but in some respects 
the oldest and the first ; it is the theory involved in old nir- 
vana, the only naturalistic theory there has ever been, but 
which was overgrown and buried through many centuries by 
the supernaturalistic weeds of mentalism, commonly called 
spiritualism. It was supernaturalism that estranged the 
ghosts to science. The proof now that the ghosts are natural 
beings, or, more correctly, products of nature, will make 
this matter agreeable to real scientists. 

III. NIRVANA AND PHOENIX. 

Modern nirvanaism, which I am getting ready to expound, 
is in the main of the meaning that nature, including organic 
life, is the world-process of equalizing the antipolar con- 
ditions of the substances in the world, and equilibrating the 
opposite forces of the worldstuff, and that the ghostworld, 
being the final product of this process, is in a state of dyna- 
mic equilibrium, rest and happiness. 

It is now an agreeable circumstance that the earliest, 
and the latest, or the prehistoric, and the modern theories 
of the condition of the ghosts, in the main, agree. Let us, 
therefore, first consider the old theory : 

In prehistoric times when the people were still relying 
for their knowledge and ideas on experience only and did 
not yet confuse the abstract with the real, there were already 
experiences with ghosts, the amount of which surely over- 
weighed our modern mediumism many times. Unblinded by 
theoretical prejudice, the people took the facts as they came 



18 WM. DANMAR 

and drew their conclusions in a direct and simple manner, 
which in regard to the condition of the ghosts reached a 
result represented by the word nirvana. 

Some materialists have come to the conclusion that nir- 
vana means "not-being," non-existence, but, most likely, this 
mistake was caused by their prejudice because there is neither 
a historical nor linguistic reason for it. 

The Aryan word, "nirvana," is composed of nir, which 
means out or dis, and of vana, which means to blow. The 
direct meaning of nirvana is, therefore, to blow out, res- 
pectively to be blown out, referring to a fire being extin- 
guished. But its symbolical meaning is the extinction of 
life, the condition of not being alive. 

In later times, nirvana was changed to disvano, divano, 
dauihus, dauth and then death. The two words are now 
quite different, but death is an offspring of nirvana. Nir- 
vana and death, therefore, do not mean nihilation and non- 
existence, as the materialists try to make out, but they mean 
the condition of not-burning, inaction, rest, etc. 

Between extinction, which refers to a timefilling process, 
and nihilation, which refers to a spacefilling thing, there 
is a difference. The stuff of lime and water exists also 
after being slaked, when the process it went through is 
extinguished, blown out. Slaked lime is dead lime, at least 
in this one respect. And so is nature the process of slaking 
the inequilibrating part of the worldstuff, and where this 
is accomplished, there is Nirvana, the zero of the process. 
The ghost world then consists of slaked stuff. 

All desires, wishes, passions, volitions; all pains and 
troubles are extinguished in nirvana, because there the op- 
posing forces are balanced, satisfied and at peace. "Life 
is burning" ; the products of this organic combustion are 
the slaked ghosts, they burn no more, at least not when ripe ; 
they are quiet, indifferent, satisfied and happy. 

For this reason, the prehistoric people of Asia in their 
intercourse with ghosts perceived their condition of extinct- 
ness of life, nirvana, as the highest degree of happiness, 
because it means interior peace, "soulpeace," "heavenly 
blessedness," etc. In nirvana, finally, after all the pain 
and trouble, work and worriment in this "vale of misery," 



MODERN NIRVANAISM 19 

the soul finds peace. The "heavenly "blessedness," as adopted 
by Christianity is also nothing bnt old nirvana. 

It is to be emphasized that nirvana was not intended 
to mean anything supernatural. The insanities of super- 
naturalism were invented much later. The ghosts in nir- 
vana are natural substantial organic bodies, consisting of 
stuff in a certain condition, pieces of the general world 
stuff. They are no abstracted minds, bodiless spirits, phychic 
entities, brainless intelligences, clumps of pure consciousness, 
no abstractions of any kind, but real, substantial, stuffy 
bodies. If stuff were matter, the ghosts would be "material," 
if it were ether, the ghosts would be etherial, anyway, they 
are stuffy. 

The sensible naturalistic teaching of nirvana of the pre- 
historic people was overgrown in historic times by the super- 
naturalistic notions as represented by the psychism of some 
Greek and spiritualism of some Roman phantasts, yet it 
never became extinct with the common people, but remained 
with them to the present day as the expected happy condi- 
tion in heaven. 

Phoenix also came from prehistoric times. The Egypt- 
ians transmitted him in their records and traditions as a 
holy bird of the shape of an eagle with a beautiful purple 
and gilded plumage, but in the oldest hieroglyphic records, 
he is pictured as a bird similar to a heron. A phoenix 
originated in a holy fire. At the extinction of the fire, he 
arose from the ashes as the product of the combustion. He 
then flew up to heaven. 

While it has been surmised that phoenix may be "a 
symbol of immortality," the connection of it with the old 
nirvana was not detected and many searchers after the mean- 
ing of this fine symbol, therefore, looked for other explana- 
tions, mostly astronomical. One of these explanations says 
that Phoenix symbolizes the transit of Mercury through the 
sun, but there is no historical background to it, neither would 
it be a sufficient object for such an elaborate and much 
favored symbol. 

Life appeared to the prehistoric philosopher like burn- 
ing, dying like blowing-out, or extinguishing and death like 
extinctness of the life fire. The product of this fire or life- 



20 VftHL DANMAR 

process in a man was a ghost who at the moment of dying 
or "blowing-out of the life fire" became free and arose from 
the corpse of earthly ashes. In order to symbolize the rise 
and upward motion of the ghost, which was a real body, it 
was pictured as a bird, which in later times became a human 
angel with wings on his shoulders. Phoenix is still with 
us, as well as nirvana. 

Phoenix is the symbol for a ghost rising from the corpse 
or ashes of life. 

Whether he was pictured as an eagle, a heron, a butter- 
fly or an angel, is of no great importance, but it is important 
whether he originated but once and then existed for ever, 
or whether he came back about every 500 years to go again 
through the life fire and, renewed, rise again from the ashes, 
because here we meet an inconsistent addition to the old doc- 
trine of nirvana. 

This addition means the doctrine of reincarnation which 
became popular at the beginning of history. With our 
modern experiences in mediumism we can understand how 
it originated in misconceptions of some phase of "obsession," 
as well as how fetishism originated from observations of 
"table rapping" and similar phenomena. 

True nirvanaism allows no such inconsistent addition. 
A product of combustion never burns again in the same way. 
There is no backward direction in the course of nature, direct 
equalization to the point of equilibrium is the only direction, 
as we shall see later. , 

Nirvanaism leads phoenix up to the heavenly quarters 
and lets him remain there forever in undisturbed rest, peace 
and happiness. For his lasting existence and final develop- 
ment, it is not required that he return to this life, as if 
all progress in nirvana were impossible. Modern nirvana- 
ism, therefore, rejects the doctrine of reincarnation. 

IV. MEDIUMISM. 

The entire realm of so-called "spirit-manifestations" 
through the aid of mediums is called mediumism. 

1 No manifestations from the ghosts without mediumism. 
I established this sentence a quarter of a century ago. 



MODERN NIRVANAISM 21 

Supernaturalistic idealists who do not like the idea that 
their "higher beings'' should be dependent on much-slan- 
dered mediums for their communications, have tried to dis- 
prove this sentence, but without success. 

"Spontaneous apparitions of ghosts" and "haunted hous- 
es" have been used as arguments against it. In many cases 
denoted by these terms, nothing can be proven the one way 
or the other, because the observers paid no attention to it if 
in any way mediums were connected with them, but in late 
cases of such doings of ghosts, which were investigated by 
"spiritualists," the mediumistic cause generally was found. 

There are many persons who do not realize that they are 
mediums. When in a number of reported cases, they were 
removed, the demonstrations ended. But there is a feature 
of mediumism which makes it possible for the ghosts to 
haunt empty houses without there being mediums in them. 
It is the possiblity of transporting the medial substance 
from one house to another and storing and preserving it in 
dark undisturbed rooms. 

If we call the medial substance taken from the mediums 
medialum, as has been done many years ago, then the "spon- 
taneous spectres and spooks" are explained through the trans- 
portation, storage and occasional use of medialum by the 
ghosts. When a haunted house gets occupied, ventilated and 
lighted in all its rooms, closets, nooks and cellars, the spook 
often ceases very soon. But where conditions are favorable, 
the spooks may be repeated through centuries without any 
one particular medium being responsible for them — but 
mediumism is. 

On account of the storage of medialum a medium has 
more success in her own house than in others. Modern 
nirvanaism furnishes the theoretical proof for it, why the 
ghosts have no power to demonstrate their existence to us 
without the aid of mediumism. ' 

The mediums, therefore, are of special interest to us. 
America furnishes more and better mediums than the Europ- 
ean countries, because here they have been least destroyed 
through burning of witches and imprisoning of obsessed. 
Our great mediums are nearly without exceptions offsprings 
of old colonial families whose first ancestors in this country 



22 WM. DA'NMAR . 

came in the 16th and 17th centuries, saving themselves from 
the great barharic butchery of mediumistic persons in 
Europe. There have also been some 200 witches burned in 
ISTew England, many of whom were probably good mediums, 
but the number is small compared with that of the witches 
murdered in Europe. After this terrible brutality of the 
Christian world, there came the prosecution of "the crazy" 
which is still doing away with many good mediums. 

Besides the witches, there were the saints who were dying- 
out mediums. The ascetics and saints did not take part 
in progeneration, because they were ashamed of a the holy 
angels from heaven" whom they could often see in their 
dark rooms. Unnatural endeavors of holiness resulted. 
Their "holy life" meant their dying-out. The unmedium- 
istic sinners became the parents of the next generation. 
Considering that mediality is hereditary and runs in fami- 
lies, we have here simply a case of evolution of the people 
towards unmediality. It was a continuous rooting out of 
mediums which has gone so far that some European people 
are now almost entirely unmediumistic. But in some Eng- 
lish, and especially old American families, mediality is still 
to be found. 

It is a sign of good mediums, especially for the so-called 
physical phases of mediumism, that if they are women, 
they are strongly masculine, and if they are men they are 
strongly feminine in their natures. Their sexuality is not 
far from the point of equilibrium, as represented by the true 
hermaphrodite. Nirvanaism furnishes the explanation why 
persons of such natures are easier affected and used by the 
ghosts than persons of strongly polar natures. 

The development of a medium consists of periodical 
extractions of medial substance by the ghosts which causes 
nature to produce more and more of it, as in the case of 
periodical bleeding increasing the amount of blood in a per- 
son. It is also required to practice the trancelike condition 
of mediums which avoids opposition to the extraction of 
medialum. 

There is, of course, some fraud mixed with mediumism. 
In what line of "earning money" is there no fraud? But 
in mediumism there are phenomena which appear as fraud 



MODERN NIRVANAIlSM 23 

and yet are none, at least as far as the mediums are con- 
cerned. I wrote about this matter in the year 1886 after ex- 
tenstive examination of mediums who were said to be oc- 
casionally fraudulent : 

"Exposures of mediums as frauds have repeatedly been 
reported in the daily press with the addition of the modern 
sensational pomp. Several good and reliable mediums were 
caught outside of their cabinets, apparently imitating mater- 
ialized ghosts. Many spiritists are now acquainted with 
these strange facts. The worst enemies of the ghosts mani- 
festations are not in this but in the other sphere of life. 
It is mainly the ambitious, selfish and haughty representa- 
tives of the religions who see, and rightly, a danger to reli- 
gion and their personal power aud prominence in this move- 
ment. The teachings of the churches do not agree with the 
facts as found and reported in the seance rooms. Instead 
of supernatural spirits, we find here natural ghosts." 

a The Jesuit ghosts especially spare no means to injure 
the movement; they watch every medium and every visitor, 
waiting for a chance to do something which may look like 
fraud. They feel when a sceptic makes up his mind to 
grasp the next ghost ; in that movement they capture the 
cabinet, take possession of the entranced medium, change its 
dress and manage it in such a manner that the medium will 
walk out as if it were a ghost, and will then be caught and 
'exposed.' " 

"It may be safely said that every time a sceptic goes 
to a seance, intending "to expose the fraud," he will find 
something that in his judgment is fraud. When such people 
"grasp the spirits" in nine cases out of ten they will get 
hold of the poor medium who then awakes from the trance 
and finds herself in a disagreable position." 

The close relation and resemblance between the medium 
and the manifestations also cause many suspicions of fraud. 
'But the greatest fraudcryers are always those who know 
least about mediumism. I wrote further: "For all these 
reasons, an investigator should trust nothing but his own 
senses and reason otherwise he will never come to a final con- 
clusion." f 



24 "WBt DANMAR 

Mediumism contain three classes: Materialisation, 
spiritualisation and animation. These three terms are 
spiritualistic, but I am compelled to use them for the pre- 
sent. The first two classes include the so-called "physical 
phenomena," meaning them to be essentially different from 
the "psychical phenomena" of the third class. As the liter- 
ature on these processes shows, it requires a theoretical 
standpoint to describe them. I give in the next articles 
anticipatory explanations in order to immediately connect 
the new theory of nature with these matters. 

In all the various conditions of existing things, as we 
know them, we see two opposite tendencies, the one from 
the hard and cold to warmer and the other from the soft 
and warm to the colder conditions. As it will be shown 
later on that "matter" symbolizes coldstuff and "spirit" 
heat stuff, the existence of both of which I deny, in order 
to use common words, the first tendency may be called the 
"spiritual" and the second the "material." Every increase 
of the coldness and hardness or of the material force of a 
body, including its passive resistance and relative weight, 
is, therefore a "materialisation" and every increase of its 
heat, softness and relative lightness is a "spiritualisation. 
But we limit these two terms to the customary use of ap- 
plying them only to the mediumistic processes. 

Somewhere in the row of possible conditions of the 
worldstuff, including all existing things, must also be the 
condition of the ghosts. According to nivanaism it is in 
the middle of all conditions, at dynamic equilibrium or 
apolarity. In order now to enter polarity and higher acti- 
vity the ghosts must borrow half-ripe substance from a liv- 
ing person who is inclined and developed to let it be taken 
and used by the ghosts. This extraction of medialum is 
limited with persons of strongly polar natures who are 
inaffectible by the apolar ghosts, but can be developed 
highly with persons who are near-hermaphrodites, whose 
natures are in this respect nearer to that of the equilibrated 
ghosts. 

Good mediums are often conscious of it, that they have 
"the feeling of the north," which means that on account of 
not being strongly polar in themselves, they can feel the 



MODERN NTRVANAISM 25 

influence of the polarisation of the earths magnetism. A 
way to find mediumistic persons, therefore, is to find persons 
who are susceptible of the earths polarisation or who have 
"the feeling of the north" ; another way is to find near her- 
maphrodites. 

V. MATERIALISATION. 

It was very difficult for the ghosts and mediums t© 
force the acceptance of the grandest part of mediumism, the 
materialisation of ghosts. Theoretical and religious pre- 
judices were strongly against it. The spiritualists came 
from the churches and brought with them the mentalistie, 
(psychistic, spiritualistic) theory of "spirits" which in no 
way harmonizes with the fact of materialisation. 

How could a "supernatural, immaterial, purely mental 
spirit" ever become matter? It is inconsistent and incon- 
ceivable. And it is a historical fact, that the representatives 
of the mentalistie theory, religious and otherwise, have 
always opposed materialisation and other "physical" pro- 
cesses of the ghosts. They would be right if their theory 
was right. ; 

Materialisation of ghosts is now a scientifically estab- 
lished fact for all those who want to know it. And I wish 
to add, that there is much less fraud in this branch of 
mediumism than generally talked about, even among the 
spiritualists. The materializing mediums are much better 
than their reputation. Many reported frauds were no frauds 
but tricks of hostile clerical ghosts whose opposition to spirit- 
ism the living do not take into account. 

The living are rather naive in regard to the ghosts, be- 
lieving them to be "higher beings." That there are many 
ghosts who are opposed to "spiritism" because "it hurts 
religion," that they do everything in their power to prevent 
enlightenment of the living on this important subject, that, 
therefore, they do things which appear as frauds of the 
mediums, is not understood even by many experienced in- 
vestigators and mediums. The misleading tricks of such 
enemies were behind many of the so-called exposures. 



26 WM. DANMAiR, 

The word "materialisation" in the sense as it is used 
here, must not be understood as meaning that the ghosts 
in their normal condition are ether, spiritus or another in- 
vention of speculation and in the said process become "mat- 
ter," also invented by speculation, because this change is 
against "the law of preservation" of the supposed entities. 
Materialisation means the process of increasing the passive 
force, coldness, hardness, passive resistance, etc., of the 
ghosts through substances borrowed from the mediums and 
drawn into the pores of their ghostbodies were once their 
harder bodies that were left behind, have been, until they 
have become resistant enough to be perceivable by our senses, 
from the almost transparent floating forms to the heavy 
forms which can stand a good clap on the shoulder. 

The ghosts are material — spiritual at equilibrium, and 
when they "materialize" they do not change their entity but 
simply increase the material side of their substance by means 
of medialum. To use another illustration, they are apolar 
( plus minus) and in order to enter polarity, they borrow 
polar substances from the mediums and with them material- 
ize or become partly antipolar and living. 

Experience has shown that for all the branches of mater- 
ialisation, women are by far the best mediums and that of 
the materializing ghosts, more than 80 percent are ghosts 
of women. If we consider together with this fact the other 
that the word "matter" (Old-English— matere) has been 
derived from the Latin word mater for mother, and that 
instead of materialisation we could say motherialisation, 
though I do not propose it, then it may appear quite natural 
that the female sex should be the most suitable for thi3 
process. The few materializing mediums who were men 
were close to being true hermophrodites. Besides that male 
mediums for materialisation have female assistants in the 
role of leading the seances. 

It has often been tried to hold materializing seances in 
full light. It resulted in nothing but troubling the mediums. 
At seances with gaslight, the much reduced results started 
in the shadow of a table, in a dark corner or under the gar- 
ments of the medium. The pair of slates between which 



MODERN NIRVANAISM 27 

ghosts are writing, also forms a dark cabinet for the 
materialisation of finger tips. 

iSince light and heat are the breath or spirit of the 
sun-god, they act "spiritualizing" and oppose materialisa- 
tion. Winter and cool rooms make this process easier while 
damp, warm air retards it. During the hot months the 
mediums either close their shops or go to camp meetings in 
cool places. The ghost-hour is the darkest of the night 
because the natural conditions for materialisations are most 
favorable at this hour in regard to darkness and coolness. 

Materialisation being partly a cooling process, material- 
ized ghosts feel the colder, the harder they are materialized, 
and they sometimes say: "we feel like taking a cold bath." 

The apparitions of ghosts seen by so-called clairvoyants 
only also are slight materializations, for which reason these 
sensitives can see or hear but one or two ghosts at the time. 
Photographing the ghosts also belongs to this class, because 
it requires a certain degree of materialisation of the ghosts 
in the presence of a medium, generally not strong enough 
to be seen but strong enough to affect the sensitive plate. 

Often the ghosts materialize themselves but partly, only 
their hands, feet, vocal organs, etc. The greatest difficulty 
they have with their hair for which reason they have gen- 
erally covered their heads with white garments. The beards 
of materialized men are often but partly materialized and 
often missing entirely, which makes identification difficult. 

The white color having the greatest resistance against 
the heating influence of light, the ghosts generally are wrap- 
ped up in white materialized garments of vegetable ghost 
substances w T hen materializing, in order to protect them- 
selves against the spiritualizing influence of the little light 
at the seance. 

The phenomena of "doubles" also belong to materializa- 
tions. The substance used by the ghosts, the medialum, is 
taken from a medium ; ; partly it is not organized but loose 
and without definite form as some facts show, but mostly 
it has the organisation and form of the person it is taken 
from, to wit the medium. The ghost forces this semi-ghostly 
body into his own organism trying to make it temporarily 
a part of himself. 



28 WM. D1ANMAR 

The resulting form when cooled to a perceptahle state 
is a compromise between the medium and the ghost. Often 
the ghost looks much like himself, hut often the likeness 
with the medium, especially when the conditions are poor, 
is such that the materialized personality may well he taken 
for either the medium or a double of it. 

Mediums have been investigated with such doubles 
standing at their sides. The materialisation may also be 
a double of another sitter who is not the official medium 
and is conscious. The reported doubles have great similar- 
ity with such materialisations. The person who sees a 
double may be the medium itself in which case it perceives 
a slight trance, or the observer may be a third person at 
some distance. It does not require the wild hypothesis of 
"exteriorisations of the souls of the living" to explain the 
doubles. 

VI. SPIRITUALISATION. 

The second class of mediumism is the spiritualisations of 
things which belong to our sphere of conditions to invisible 
conditions which are to some extent nirvana!. 

Coins, knives, flowers, etc., get "dematerialized" or 
rather spiritualized in seances and are returned after a short 
while. Neither materialized objects of the ghosts nor spirit- 
ualized objects of ours can be held very long in the changed 
conditions, hardly ten minutes. 

Spiritualization forms the counterpart to materializa- 
tion, the two being in everyway of opposite directions in 
changing conditions of things, but we must not take either 
of these terms in its absolute sense. Spirit does not become 
matter, nor does matter become spirit; neither of them 
(exists. 

The spiritualisation of a coin is a mediumistic process 
of increasing the heat, especially the specific or latent heat 
of the coin until it enters a latent state which is unknown 
to us in ordinary experience. It does not melt, for other- 
wise it could not be returned as a coin. My investigations 
of this surprising process have lead to the following expla- 
nation: We generally count but three latent states, or, as 



MODERN NIRVANAISM 29 

the materialists say "aggregate states of matter," the solid, 
the liquid and the gaseous. But within these three principal 
states there are others. 

Ozone and ordinary oxygen are both gaseous, but they 
are two distinct latent states of oxygen, of which five are 
known, each of which is a chemical substance entering pro- 
cesses with its own proportion of forces. Sulphur, arsenic 
and mercury have two gaseous states. Carbon has in all 17 
known latent states of which graphite, diamond and coal 
are solid. These many latent states of a substance cause 
the "multiple proportions" in its chemical actions. 

Organic life produces fat and other substances which 
are neither solid, nor liquid, nor gaseous. The new theory, 
later to be proven, involves that the state of the ghosts sub- 
stance is the resultant product of the equalisations of all 
the other states and is, therefore, neither solid, nor liquid, 
nor gaseous, but somewhere in the middle between them, 
solid enough to maintain form and organisation and yet, 
say, fluidical enough to pass through porous organic sub- 
stances, such as wood and cloth, but not through glass. 

The ghosts work the coins latent state into one similiar 
to their own. The details of the process are not yet quite 
plain, but it is evident from observed facts that it is merely 
a change of that condition which I explain later on as laten- 
ture (see vocabulary). It is neither a melting nor a chemic- 
al process, but that it is a heating process in some form is 
shown by the fact, first mentioned by Zoellner, that when 
the coin comes back it is warm, often so hot that it cannot 
be touched, and that things of combustible substances often 
get a little burned in this process. It has been demonstrated 
that the ghosts can actually make fire in this way. Mean- 
while the temperature of the medium cools considerably. 
But besides the temperature there is nothing changed in the 
objects of these experiments. ' 

Men are much better spiritualizing mediums than wo- 
men. Spiritualisation is paterialisation as the counterpart 
of materialisation. 

Spiritualisation succeeds best with poor conductors of 
heat. The ghosts inwrap the object with some insulating 
medial substance which serves like a cover on a pot with 



30 WM. r>ANMAR 

water, enabling the heating of the water above its ordinary 
boiling point. The ghosts also ran a cooling stream of air 
over the object, a breeze often felt by the sitters, and where 
they have the opportunity, they sprinkle water on it which 
appears as dew when the object arrives in the hands of the 
sitters. All this is done to prevent combustion. 

The heat the ghosts work into the object by means of 
spiritualizing medialum takes the form of latent heat and 
the object enters a state which in this respect is similar to 
that of the ghosts own substances and which in advance of 
later explanations, I shall call zeronic, referring to a certain 
zero of dynamic preponderance. 

In this invisible condition the spiritualized object is 
for a short while at the disposition of the ghosts who can 
transport it, pass it through wood and many other substances 
and do a lot of astonishing things with it. This class of 
mediumism, called spiritualisation, includes all cases of 
interpenetrations of objects, or so called "passages of matter 
through matter," such as interlocking two separately turned 
wooden rings. Of course, where there is one substance there 
cannot be another, but water can pass through wood. 

A good medium cannot be tied well enough to prevent 
the ghosts from loosing the ropes and throwing them out of 
the cabinet in an instant. The levitation of mediums, such 
as reported of some saints who were mediums, also depends 
on partial spiritualisation. 

But the most interesting feature of this class of processes 
are the apporting seances where the ghosts bring flowers and 
other objects and drop them apparently from the ceiling. 
The objects are spiritualized in some dark place outside the 
seanceroom, are carried there and then rematerialized. As 
soon as the reverse process sets in, the objects begin to 
move, either thrown or falling, and while they move, their 
rematerialisation is completed. The observers never see 
the starting of the motion of these objects, which is a sign 
of genuine mediumistic apportation. 

That apported organic objects need no high heat for 
their spiritualisation is shown by the fact that when they 
return to visible conditions, they are not as hot as returned 
mineral objects. Yet the ghosts cover them with dew to save 



MODERN NlRVANAISM 31 

them from burning. Also the well attested fact that among 
the apported objects were living small animals, indicates 
that when once in the possession of suitable medialum and 
conditions the process of spiritualisation is not so very diffi- 
cult as it must appear to us. 

The mediumistic apports have a hostile character when 
clerical ghosts are apporting paraphernalias into a mediums 
cabinet for an expected expose, to hurt spiritism. There is 
fraud in this matter, but it is on the part of those reaction- 
ary ghosts and not on the part of the mediums, through they 
have to suffer for it. The boards of cabinets of men who 
insisted on being materializers, while by nature they were 
spiritualizers, have been spiritualized by ghostly enemies in 
such a manner that the observers at the fronts could look 
through to the rooms behind. It was?, of course, concluded 
there was an opening for helpers to enter the cabinet. Iron 
wire cages for such mediums were very hot where the visible 
materialized ghosts passed through. 

But the ghosts cannot pass spiritualized objects nor them- 
selves through glass plates without first changing in a spirit- 
ualizing manner the condition of the glass which is apparent- 
ly very difficult. The ghosts can, therefore, be locked up 
with glass plates. This fact, which knocks the spritualistic 
(mentalistic) theory to pieces, is well established experi- 
mentally though the mediums and spiritualists were bit- 
terly opposed to it. But they could not refute the "spirit 
testimony," so much valued by them. J 

Combinations of materialisations and spiritualisations 
enable the ghosts to do perplexing tricks. Among the 
magicians on the stages are mediums who mix with medium- 
istic tricks others, because it does not pay to appear as honest 
mediums. The "great magicians'' on the stages, who earn 
much money while the honest mediums struggle with pov- 
erty, are unable to explain some of their principal tricks, 
such as some "cabinet spectaculars," levitations, etc., on 
any other basis but mediumship, but hide themselves be- 
hind evasive phrases and the claim that they must not tell 
their "business secrets." Of course, they have their ghosts 
to aid them. Ghosts can be had for any deviltry. 

It was a "professional conjurer" who showed the "Sey- 



32 WM. DANMAJR 

bert Commission on Spiritualism" of the University of 
Pennsylvania that he could do the same tricks as the mediums 
but as he did not explain his tricks to this so-called "scientific 
commission" which then concluded that mediums must be 
frauds because a conjurer could do the same. Seyberts money 
was wasted. 

VII. ANIMATION. 

The third class of mediumism requires again that we 
borrow some terms from the spiritualistic theory. Of the 
names for this class, such as inspiration, psychic manifesta- 
tion, etc., I select animation as being least indicative of 
super-naturalism. Obsession would be better, but it is too 
old; nervous inverberation would be still better, but it is 
too new. 

Every attempt to separate psychology from physiology 
leads to supernaturalism. "Animation" is, therefore, used 
here as signifying a physical process, as physical as any 
other process in the world. Nirvanaism knows of no psychi- 
cal process which is not physical, or more especially phy- 
siological. Supernatural, unphysical processes are impos- 
ible because the concept of physis or nature includes the 
entire world process, also that part which takes place in 
nerves and brains. 

When after some practice a sensitive medium submits 
its organism to the influence of the ghosts, they control the 
motive nerves of the indifferent medium in such a way as 
to animate the organs to actions directed by them. Medium- 
istic talking, writing, playing, singing, drawing, imitating, 
etc., are done in this way. "Subconscious phenomena" of 
many kinds result from such animations effected by ghosts 
on sensitive persons, but very seldom without submission to 
this influence. 

j If practiced mediums are unconscious in deep trance, 
statements may come through, which are above the medium's 
mental spheres and languages may be spoken or written 
of which they know nothing; but as a general rule the com- 
munications through mediums move within the psychic 
realms of these persons and are generally shaped by their 



MODERN NIRVANAISM 33 

language and mixed with their own views and beliefs. The 
similarity with the medium is as marked in the animatory, 
as in the materializing class of mediumism. We are never di- 
rectly face to face with the ghosts in a perceptible manner 
but least in the class of animations. It is also the class in 
which confusions, deceptions, fraud and, worst of all, ad- 
vises, are most abundant and where proofs of genuineness 
are rarest. Still we have to count with it. 

Symbols for names or concepts which are strange to 
the mediums, often take the place of words. When a 
medium "sees" a distant scene or "hears" a distant voice, 
it does not mean that "its spirit is there," or that it can 
perceive at a greater distance than other people, but that 
it is impressed by an obsessing or influencing ghost whose 
brains interpenetrate the mediums and transmit the sensa- 
tions. Often objects like locks, knives, hands etc. help the 
medium and ghost to find the way to these transmitted im- 
pressions. 

In the first period of "modern spiritism" this psychic 
mediumship was thought the most important because the 
people expected from it "revelations of the spirit world." 
But the result was a great disappointment notwithstanding the 
immense amount of questions and answers that have been 
published. The only true revelation we got from them is, 
that the ghosts cannot reveal the condition of themselves 
and their world to us but that we must find out ourselves. 

As a whole, psychic mediumism has done much more 
harm than good, because the living people do not understand 
that they are communicating with the dead who cannot judge 
of their own condition and much less of the conditions and 
circumstances of the living, who naively believe that "those 
higher beings" must be able to advise them. The random 
advice they received has led many people into misery. 

Nowhere is the physical character of mental processes 
so apparent as in this class of intercourse with the ghosts. 
Experiments have shown that our thoughts etc. cause mag- 
netic inductions and fluctuations in the surrounding air 
and also induce magnetically the ghosts in this magnetic field 
or atmosphere in such a manner that they have the same 
thoughts at the same time with the living originator, but 



34 WM. DANMAR 

do not feel induced but rather as if these thoughts were 
their own. Magnetic induction does not tell its origin. The 
"band of spirits" who surround a living man, "think to- 
gether the same thoughts/' and as they see the man writing 
or hear him speaking these thoughts, they conclude that 
they have "inspired him" with them and claim credit as his 
"inspirators and guides." Really, the dead take all the 
living for mere mediums of theirs and often claim it. 

The ghost of a cowboy needs to study no philosophy to 
inspire a philosopher, all he needs do is to stand alongside 
of the writing philosopher and then the inspiration goes 
on. When the two meet as ghosts, the philosopher is per- 
plexed at the cowboys claims as his inspirator, especially 
as he finds, that he now can also "inspire" mortals, though 
not with his own "system." 

Experience shows that a living man who knows those 
things, can attract, hold, move and repulse ghosts by his 
mere willing. He can force them into a glazed cabinet and 
lock them up, injure and destroy them. 

A sceptic can spoil a seance in which he is present by his 
sceptical attitude, and his feelings or thoughts to the effect 
that the thing cannot be done, which magnetically induces 
the present ghosts with a similar feeling and lames them in 
their work. The retarding influence of scepticism in seances 
is a fact well known among the spiritists' and is very annoy- 
ing when efforts are made to convince a sceptic. But if all 
the sitters are convinced and hopeful, it exercises an enabling 
influence on the so easily affected ghosts. 

While the ghosts feel as if the induced thoughts from 
the living are their own, on the other hand, the psychic 
mediums feel as if the really "inspired" sentences, which 
they write or speak under the influence of the ghosts are 
their own ; they mix them with their own, even when trying 
to be careful. Successful mediums of this class are often 
puzzled whether the writings their hands do, are their own 
or not, because the ghosts influence on the motive nerves of 
the arm and hand runs to the brains as well as to the muscles 
moving the pencil. 

The mediums' own opinions and testimony regarding 
the genuineness of their mediumistic phenomena are of but 



MODERN NIRVANAISM 35 

little value to the careful investigator. If a medium says, 
"I did it all myself/' it is not at all certain she or he 
did without the ghosts. Clerical ghosts have often made 
mediums denounce themselves as frauds when in the same 
moment they were speaking mediumistically. It must never 
be forgotten that a medium is a medium and not an investi- 
gator. 

One of the most hurtful forms of animation is called 
"obsession/' generally signifying cases where neither the 
medium nor its friends and least its doctor knows the cause. 
Such a person is simply "crazy." Often 1 the obsessed claims 
to be another person that himself. An ignorant ghost who is 
the obsessor believes to have come back into our life sphere, 
reembodied, reincarnated. If the obsessed is not lucky 
enough to meet a person who knows of these matters, he 
or she is lost, because the "alienists" know but one remedy, 
namely to lock the medium up for lifetime, an effect some- 
times wanted by ghosts with hostile intents. To save the 
obsessed and other unconscious mediums would alone be 
enough object of nirvanaism if there were no others. 

Luckily the evolution of the human race has been in the 
direction of hardening the living against all influences from 
the ghosts. But there are moments in everybody's life, 
when he or she is exposed and susceptible to the ghost's in- 
fluence. These are mainly the moments of "falling 
asleep," or at the trancelike state which forms the transition 
from being awake to sleep. In this trance which fortun- 
ately lasts but a moment, the ghosts can influence the nerves 
of the living and give them "nervous jerks" which call 
them back to full consciousness, which often is done with 
hostile intention. These awakening jerks are common ex- 
periences for which the "doctors" have no explanation. 

The animations have to all appearances been the cause 
of the belief that the ghosts are abstracted intelligences or 
mentalities without bodies, because in this class of manifesta- 
tions they appear only psychically. But the mentalistic 
or psychistic theory has proven to be barren. Its represen- 
tatives, among them several "psychic researchers" and 
professors of psychology, have failed to create a science of 
ghosts beyond the mere collection of tests and proofs of their 



86 "WM. DA'NMAR 

existence. "Not one fact, relating to the "spiritual world" 
has been explained by them. Most of them do not get 
through collecting facts for what is called "the spiritistic 
hypothesis" which means the acceptance of the facts being 
caused by "spirits." 

But if it is accepted that there are spirits, then the 
spiritualists without further investigations know all about 
them because they learned it from the supernaturalists in 
the churches. They know just what and how the spirits are 
and what they can do and blame the mediums if the stub- 
born facts do not agree with their extravagant notions. And 
how those spiritualists smiled at the man who locked up 
ghosts with glass plates ! 

The failure of a scientific treatment of this matter was 
caused mainly through the mistaken belief that the inves- 
tigation of the ghosts is a matter of psychology, especially 
that metaphysical psychology of supernaturalism which has 
always been an obstacle to science. The ghosts being phy- 
sical bodies, it is a matter of natural philosophy in its all 
including sence, to investigate their substance, condition and 
mode of existence. Chemistry, physics, biology, physiology, 
including scientific psychology, the natural sciences, eman- 
cipated from mistaken hypotheses, are the ways to reach 
the ghosts and to learn all about them.. 

The animatory phases of mediumism show but little of 
the ghosts being and are often easily gotten around as proofs 
of the existence of ghosts, for instance by the hypotheses of 
"telepathy, psychometry, exteriorisations, sub-conscious 
cerebrations" etc., none of which is true when meaning 
something in opposition to mediumism. 

But such are the prejudices against the idea of the ex- 
istence and manifestations of ghosts, that men who pose 
as scientists will rather advance or accept the wildest kind 
of nonsense for an explanation of the established and un- 
deniable mediumistic facts than admit that ghosts have 
caused them. 

"Telepathy," stretched and fabulous, means a "sensitive 
psychic" is feeling the thoughts or even "subliminal" im- 
pressions of other persons who may be miles away, and then 
expresses them. "Psychometry" means that the "psychic" 



MODERN NntVANAISM 37 

by touching things, such as knives, coins, letters, etc. can feel 
their history and matters that have been connected with 
them, or the persons that owned them. "Exteriorisations" 
mean that the soul of the reporting person exteriorates or 
leaves the body for a while, travels to places at any distance, 
finds out something which it could not possibly know other- 
wise, comes back into the body and reports the result of its 
expedition. "Subconsciousness" means something six lead- 
ing American and French psychologists, who are simply baf- 
fled by the facts have been trying to define in a Symposium 
on "Subconscious Phenomena" but without success. Of 
course, the ghosts were not taken into account. 

Such are the adventurous propositions and hazardous 
hypotheses some "scientists" prefer to "spiritism" which ex- 
plains the established facts in a very much simpler manner 
as the animations from ghosts. 

VIIL THE WORLDSTUFF. 

As long as the people believed that the so-called spirits 
were supernatural beings, consisting of pure minds, intel- 
ligences, or of thoughts and ideas or consciousness or some 
other abstraction of the same class, the "spiritualists" or 
mentalists could afford to let the materialists have the world- 
stuff, who stamped it as "matter" in accordance with their 
hypothesis of its essence. 

But since others who have not come from the ranks of 
religious spiritualists have entered modern empirical 
"spiritism" and have concluded that the ghosts are no such 
abstractions but real, substantial, physical bodies, organized 
as persons, and since it is known in philosophy that nothing 
can exist unless it is space-filling or stuffy, we need the 
worldstuff for our new philosophy, including the new theory 
of ghosts. We need it entirely and not merely a part of it 
by splitting the world in two, a "material" and a "spiritual." 
There is but one kind of worldstuff, filling space com- 
pletely and substantiating all existing things in this and 
any "other world." 

The first sentence of modern nirvanaism is now this : 
The ghosts consist of stuff which is not essentially different 



88 Vm. DANMAR 

from any other stuff. It means that if we know the essence 
of the stuff the sand, the water, the air, etc., consist of, we 
also know that of the ghoststuff and there is nothing left 
to be investigated but conditions, organizations and circum- 
stances. We must, therefore, study the worldstuff first in 
order to arrive at a naturalistic theory of the ghosts, be- 
cause this theory cannot be something exclusive of "mun- 
dane science" but must be a part of natural philosophy, the 
keystone of it all. 

Modern nirvanaism is based on the discovery of the es- 
sence of the worldstuff. It is required to first explain the 
Anglo-Saxon term "stuff" which must take the place of 
the term "matter." 

The word stuff has been derived from the Latin word 
stupa which means to fill a hole or a space, to cram an open- 
ing, to stuff. This concept of space-filling stuff has then 
been expanded to an infinite worldstuff which leaves no 
empty space. The stuff is the extended, every form stuff- 
ing substratum which forms the basis of all existence and 
reality and without which nothing can be, because empty 
space is nothing. | ' 

Space is our abstraction of the extension of stuff, which 
means that if we mentally abstract from the stuff its ex- 
tension then we gain the idea of space which exists nowhere 
but in abstract thinking as a mental concept of fundamental 
importance. 

The basis of all being is stuff, and since the ghosts are 
beings, they are stuff. But when the concept of space was 
gained, the matter was reversed and stuff explained in rela- 
tion to space. Stuff, then, is the space-filling being which 
every philosopher can afford to admit. ! 

Another question is now that about the essence of the 
worldstuff. Here begin the ontological theories which have 
postulated the stuff as matter (coldstuff), ether (heatstuff), 
astral substance (lightstuff), spiritus (breath of the sun- 
god, ether, etc.), psyche (the Greek for spiritus), phlogiston 
(firestuff), fluids (electrical, magnetical, etc.), od (a Ger- 
man invention), and other stuffs. 

We can reduce these hypothetical stuffs to an absolute 
passive stuff which is called matter, and an absolute active 



MODERN NIRVANAHSM 39 

stuff which in physics is called ether and in spiritualism 
of the original kind is called spiritus. 

Only a monistic materialist is justified in calling all 
stuff "matter," but such materialists hardly exist. The 
materialists could never get along with their "matter" alone 
and, therefore, added to it first empty space, then ether and 
then an uncertain energy stuff, which made them dualists. 
Neither are to be found monistic spiritualists or etherial 
ists. Long ago the spiritualists added to their spiritus mat- 
ter. Only the modern energeticists make an attempt at 
monism, but do not succeed. 

We must become acquainted with the various stuff the- 
ories because they are at the bottom of the various philo- 
sophies and form the basis of the various oppositions to 
"spiritism." In order to establish modern nirvanaism 
as the true theory of ghosts, it is required to oppose all the 
old philosophies and revolutionize philosophy by establish- 
ing a new fundamental principle for the erection of a new 
philosophy which includes nirvanaism as its necessary con- 
sequence. 

It is true, supernaturalism is no opponent to the belief 
in the existence of a certain kind of spirits, but it is op- 
posed to the notion of natural ghosts and to mediumism 
which demonstrates their existence. But supernaturalism is 
no philosophy, but a belief, and we do it an honor if we 
call its notion of mental spirits a theory, the mentalistic, 
commonly called the spiritualistic theory. 

The supernatural part in the dualism of "matter and 
mind" or "nature and spirit" being mind, in order to exist 
in space which is the only place for anything to exist, it 
must be space filling or stuffy. I remember hearing from 
spiritualistic platforms of "thoughts being real things," 
"intelligences, minds, etc., having existence of their own," 
and "ideas floating in space." If we boil them down, we 
get space-filling thoughtstuff, ideastuff, mindstuff, etc. 

These philosophical monstrosities were caused by the 
confusion of the abstract with the being, as well as of the 
time-filling with the space-filling. Time is our abstraction 
of the progress of action, as space is our abstraction of the 
extension of stuff. JSTow thoughts are actions, are therefore, 



40 "WM. DANMAR 

time-filling, and not space-filling, are consequently no stuff, 
no beings in space. 

Supernaturalistic spiritualism or mentalism is consist- 
ent only when it denies the ghosts space-filling existence and 
postulates them as "immaterial, bodiless, purely mental be- 
ings," unphysical, supernatural, outside of space, above the 
world, and some other impossibilities. We cannot think un- 
stuffy beings, nobody could and nobody ever understood the 
supernatural. The doctrine consists mainly of inconsistent, 
superlative phraseology which is not to be understood but 
to be believed. 

The times are gone when philosophers worth mentioning 
believed they could construct the functioning out of func- 
tion or the actor out of action, as Fichte still tried it. All 
philosophical attempts that concern themselves with the 
world as it is, try to construct it outof some kind of stuff, 
be it now matter, or ether, or both, or some other stuff. 

The ghosts also consist of general worldstuff. The study 
of this stuff is, therefore, introductory to the new theory 
of ghosts. 

IX. THE ESSENCE OF STUFF, "i 

If the ghosts as well as any other existing things con- 
sist of stuff, a knowledge of the being of ghosts is not pos- 
sible without first knowing the stuff that substantiates them, 
its essence as well as its condition. '< 

The essence of the worldstuff is that which this stuff 
by necessity of its own existence is everywhere, at all times 
and in all conditions and circumstances. No matter at 
what spot in the infinite world or at what time we test the 
stuff, it must always show up in a certain way which demon- 
strates the essence of it, always the same, constant and com- 
mensurate in time and space. 

The first requirements of the absolute world essence are 
its constancies in time and space, or its independence of 
time and space. Eternity and omnipresence are older terms 
for it, which have become vague in their misuse, besides in- 
dicating an unwanted relation. For the absolute there is 
no time and space, but we need these concepts for explana- 
tions. . \ 



MODERN NIRVANAISM 41 

The constancy in time has generally heen accepted and 
claimed for any hypothetical entity that was ever invented. 
But the constancy in space was not always considered im- 
portant. All the various entities postulated in olden times 
were filling space but partly ; to fill it completely, two enti- 
ties were required, such as matter and ether. But humanity 
has felt early that firstly but one entity should exist and 
that secondly it should be omnipresent. 

The essence of the world is called "absolute" because it 
has no relations nor conditions, it is absolutely independent, 
unaflectible and indistructible. It simply is the being of 
all beings, it is pure being. It is also independent of 
mathematical laws which we may invent, but since we have 
to fix it in some form for our own understanding, we do 
it by a law which we gain inductively from experiments 
with stuff. 

For the proof of this law it is not required to make new 
experiments because experimental science has long since fur- 
nished all required facts, only that the monistic and dual- 
istic philosophers were not prepared to see the meaning of 
those facts and, therefore, made no use of them, the more, 
because they did not fit into their systems. 

Since all mathematical figures and demonstrations are 
banished into the Appendix for reasons given in the Intro- 
duction, I shall endeavor to give here a simple statement 
of the world law in a way which I hope will be understood 
also by readers who imagine that they are "no mathemati- 
cians." 

The worldstuff has two opposite forces, a passive and 
an active force, neither of which is ever missing. The pas- 
sive force prevents nihilation of a certain existing body, it 
appears as passive resistance against pressure, cold against 
freezing the body out of space, hardness against knocking 
it out. This force has been called "materiality" but this 
word has an absolute sense. I have modified it to materity 
with a relative sense as we shall see later. 

The active force of stuff is the force which expands a 
body and makes stuff fill space, which, therefore, is always 
in direct proportion to the varying volume of a body. It 
appears as softness, because it affords no resistance to pres- 



42 Vm. DANMAR 

sure, but mainly does it appear as heat in its different forms, 
namely as heat in temperature which we call temperal heat, 
as"specific heat" in the chemical conditions, better called 
chemical heat, as latent heat in the latent states, the solid, 
liquid, an airiform, and as electrial heat, wrongly called 
"negative electricity." Symbolically it has been called 
spirituality. I shall develop the general name of paterity 
for it. 

We have them now both, "the materiality and the spirit- 
uality" of the world, but we reject them as properties or 
substances or absolutes of any kind and show the forces 
that have been signified by these old terms as the correlative 
factors of the essence of stuff in which sense they are called 
materity and paterity. The question is now as to the posi- 
tion they hold to each other and to the absolute. (A-2.) 

The world law, demonstrated in the Appendix, means 
that the two world forces, materity and paterity, when mul- 
tiplied with each other, always and every where produce a 
certain constant product. This constant force-product has 
been termed galom, a new word for a new concept. It is 
a very simple matter when once understood, though so 
much has been said about the "unknowableness" of the 
worlds essence by philosophers who did not know it. 

In chemistry, the constant force product, our galom was 
called "atomic heat," because the materialists who had con- 
trol of scientific affairs at the time when it was discovered, 
explained it vaguely as the product of "atomic weight and 
specific heat," but could never make it agree with their 
philosophy. Dulong and Petit discovered it first with solid 
elements, therefore, it is called "the law of Dulong and 
Petit." Afterwards it was established for all chemical sub- 
stances, but monism and dualism prevented its recognition 
as the world essence. 

I express it in this way: In all the chemical conditions 
of the worldstuff, chemical cold and chemical heat form a 
constant product called galom. 

Every chemical substance, therefore, represents a cer- 
tain latent or bound proportion between the opposite forces, 
materity and paterity, in this case called chemical cold and 
heat. And that the product of these two counter forces is 



MODERN NIRVANAISM 43 

constant, means that the forces are to each other inversely 
proportional. Inverse proportionality has now become a 
very important law. It means that when one factor of a 
product, say materity, is multiplied by two, the other factor, 
paterity, is at the same time divided by two. If we take 
for the constant product 64 then the two factors could be 
8x8, 4x16, 2x32, 1x64, or any others between the infinite 
Bmall and large which by their multiplication produce the 
constant 64. \ 

Ohm's law in the science of electrics means that the 
electrical factors are also inversely proportional, referring 
especially to active (negative) electricity (electrical heat) 
and electrical resistance (positive electricity, electrical cold). 
Clark's scale of electrical resistance is graded "geometrical- 
ly" instead of arithmetically, in other words the graduation 
is in accordance with the above law. If the active and 
passive forces in electricity, which have wrongly been termed 
"negative and positive," are inversely proportional, then 
their product is constant. (A-4.) 

Moriotte's or Boyle's law in physics, modified and elabo- 
rated in the Appendix, means that stuff under pressure or 
mechanical action behaves in such a manner that its pas- 
sive resistance is always directly proportional to the pres- 
sure and inversely proportional to the volume or extension 
which is directly proportional to its heat. Consequently 
under mechanical action the cold and heat of a body remain 
inversely proportional and their product constant. 

To these three old empirical laws, which have been tested 
and accepted by science, I have now added the laws that in 
all possible temperatures and in all latent or "aggregate" 
states of stuff, the product of the counterforces, cold and 
heat or materity and paterity, is also constant. (A-3.) 

I have reduced all these specific laws to one general law 
by showing that it is always the same constant, our galom, 
which appears inductively in all these various conditions 
and actions. In this way I have established the world law, 
that in all conditions of the worldstuff, uniformly through 
space and time, the multiplication-product of the counter- 
forces is constant. 



44 WM. D1ANMAR 

Since this constant force-product, which through its con- 
stancy in time and space becomes the essence of the world- 
stuff is called galom the conception of the world based on this 
knowledge of galom is called galomalism. It would have been 
accepted long ago if there was not combined with it nirvana- 
ism. But it was the ghosts that ca used the elaboration of 
this new philosophy, now galom and the ghosts have to 
be taken together, because nirvanaism is the keystone of 
galomalism. 

The establishment of galom as the essence of the world- 
stuff is elaborated in the Appendix (A-2). I pay one thou- 
sand dollars for the disproof of galom, as explained in the 
Invitation. The innermost essence of the world is known; 
it is galom, the force-product, constant in space and time. 

X. MATEBITY AND PATERITY. 

It is a historical fact that humanity has instinctively 
identified the passive force of stuff with feminality and its 
active force with masculinity, but I shall mention some em- 
pirical proofs for it that humanity was right in this iden- 
tification and that, therefore, it is justifiable to unite all 
forms of the passive forces under the name of maierity and 
all active forces under paterity, simply for the sake of gen- 
eralisation and simplification. 

Some species of organic beings may appear as if the idea, 
that of the two sexes the female represents the hard and 
cold and the male the soft and warm department of the in- 
equilibrating world, is contradicted by the outer appearance 
of the sexes, especially the human, where the poets in con- 
tradiction to the philosophers have pictured the females as 
"etherial beings." But there are fishes, insects and reptiles 
whose females are larger and stronger than the males, which 
shows that superior bodily strength is not a necessary attri- 
bute of masculinity. \ 

We start our investigation with the yolk of a fertile egg. 
However, we move it, the male part is always on top because 
it is lighter than the female part, which means that it has 
the higher specific heat. Experiments with low bisexual 
organisms had the result, that in a temperature of 15 degrees 
R. their offsprings all became females and at 25 degrees R. 



MODERN NIRVANAKStM 45 

they all became males, while in the temperate temperature 
of about 20 degrees, there came equal numbers of males and 
females. 

Birth statistics show, that in the cold season the girls 
and in the warm season the boys have the majority. Polar 
explorers found the female members of bisexual plants grow- 
ing many miles further north than the male members. 
Every day we can notice that women dress more coolly than 
men, whom nature had to give beards where garments were 
not convenient. 

The life of the male sex takes place at a higher degree 
of heat and activity than that of the female, for which reason 
the source of the forces, the food of the males, is of a higher 
specific heat than that of the females. Men consume much 
more liquids than women, who eat more of the harder foods, 
especially the hardest, namely sugar. Male butterflies will 
partake of alcoholic drinks until intoxicated, while the female 
butterflies will not touch it but look for something sweet. It 
is easy for the feminine sex to be "temperance-women." 

Professor Schenk's discovery consisted mainly in this, 
that women who had an attack of diabitis or sugar disease 
would invariably get female children. He, therefore, re- 
duced the sugar in a woman who wanted a male child. His 
practical success was not great but his principle was right. 

In human life it shows often enough, which of the sexes 
is the harder. The woman's passive resistance against op- 
pression and her ability to bear the hardships of life, or her 
patience with man and child are much stronger than the 
same forces of the man. On the other hand the man's super- 
ior active force need hardly be mentioned. 

Prom the above facts, to which many similar ones could 
be added, it is concluded that feminality as a force is iden- 
tical with the general passive force in nature, and masculin- 
ity with the active force; this now justifies for the first the 
summary name of materity (not materiality) and for the 
latter the summary name of paterity. 

That these forces are "correlative and antipolar" means 
that they cannot exist singly, but only in their juxtaposi- 
tion, that they exist only in relation to each other and have 
meaning only in their opposition, that, therefore, there is 



46 WM. DANMAR 

no materity without paterity and no paterity without 
materity. 

The first organisms were hermaphrodites (from Hermes 
and Aphrodite). Gradually the sexes separated in such a 
manner that the one half came to be on one side and the 
ether on the other side of a certain point of equilibrity and 
indifference between them. This point of sexual equilibrium 
is represented by true hermaphrodites. It is the zero of sex- 
ual preponderance from which sexuality is graded to both 
sides. Some men are more masculine than others and some 
women more feminine than others, but absolute men or wo- 
men cannot be; it is merely a matter of inequilibrity of 
hermaphroditism or of the preponderance of the one or the 
other force or tendency in them. The degenerated nipples 
on the men's breasts show a certain degree of feminality in 
them, and more such signs could be pointed out on both 
sides. They all, males and females, are inequilibrated 
hermaphrodites. 

Hermaphroditism is essential in the organic world a3 
well as in the inorganic, because the world's entity itself, 
the galomal worldstuff, is a hermaphrodite, a motherfather. 
Hermaphroditism is the principle of the world. 

Since the factors of hermaphroditism, the count erf orces, 
materity and paterity, are in general equally strong and im- 
portant in nature, they counterbalance in organic life in 
such a manner that in normal conditions the sexes are re- 
presented by about equal numbers. 

The question of generation and creation has been the 
question of philosophy as long as it concerned itself with the 
real world and did not get lost in the void abstractions of 
supernaturalism. There came a time when humanity began 
to ask: Where did we and all the things around us come 
from? The first answer was: From mother! 

Of all available concepts in regard to making or creat- 
ing, "mother" was the first, then came "father," then 
"mother and father" and now mother-father. Generalisa- 
tions of these creators have caused the philosophies of mater- 
ialism, paterialism (spiritualism), dualism and now galom- 
alism. 

The older of these philosophies personified their creating 



MODERN NIRVANAISW 47 

entities as a world mother, such as Isis, or as a world father, 
such as Jehova, or as a pair of world parents, often with 
children, and through these personifications they became 
religions, materialistic, spiritualistic and dualistic religions. 
Galomalism is no new religion, because it makes no per- 
son out of its world-mother-father. Galom, being absolute, 
has no properties, can, therefore, be no person or even a 
thing ; it simply is. Galomal stuff is inorganic except where 
it has entered organic life. 

XL MATERIALISM. 

The most respectable opponents of "spiritism" are the 
"materialists" because they are the most intelligent, con- 
sistent and honest. 

When mentioning materialism, I do not mean that 
popular vague "materialism" which is mainly a denial of 
supernaturalism and religion and otherwise is satisfied to 
merely assert that all things are stuffy and mind an attribute 
of brains. 

I mean philosophical materialism which was of all the 
old philosophies the grandest attempt to explain the world 
from its very essence to the last phenomenon. Like every 
other philosophy, materialism starts with a certain concep- 
tion or hypothesis of the essence of the worldstuff, erects on 
it a system of ontology and metaphysics and ends with "the 
mechanical theory of nature." 

Monistic materialism should simply say: The world- 
stuff is matter. But for reasons we shall soon see, material- 
ism inconsistently yet unavoidably has extended its funda- 
mental hypothesis to this: The world consists of matter 3 
empty space and motion. \ 

Formerly it was believed that the atomic hypothesis was 
invented by Leukippos and Demokritos, but it is now known 
sufficiently, that Demokritos heard of it on his travels in 
Asia, probably in India, and brought it home to Greece, 
where it was further developed by him and others. 

Materialism dates from way back in prehistoric times. 
It has to all appearance been the first philosophy of human- 



48 WM. DANMAR 

ity, because it is the philosophy of the mother-right, of 
matriarchism, the first form of the family. 

It is not required to state here the reasons why modern 
research, such as made by Bachofen, Morgan, Engels and 
others, has led to the conclusion that in prehistoric times, 
nearly up to the beginning of written history, there was 
with the white races, as is still with some negroes, a system 
of sexualistic and economic affairs, in which the mothers were 
the heads of the tribes, clans, gentes, etc., and when all 
descendancy and inheritance was counted only in the mater- 
nal line. 

In the tribal communism of matriarchal times, the men 
were mere f raters or supporters and protectors of the clans, 
also brothers and lovers of the females, as in the old-Egypt- 
ian love songs, but they received no recognition as fathers. 

The cause of this relation between the sexes called "the 
mother right" was the ignorance of the real requirements for 
the creation of new beings. It was not yet discovered and 
known that generation is the cause of creation. The idea 
and concept of father did not yet exist, the word was later 
derived from frater. The Australian negroes do not know 
as yet that sexual intercourse is the cause of pregnancy, and 
the missionaries try in vain to make them believe in the 
idea of a universal father, these negroes not having that of 
an individual father. 

In the year 1894, I mentioned my discovery first, and 
since then, in several articles, that the discovery of paternity 
is of but recent date. It was made some 7000 years ago 
through breeding birds, such as chickens, for which reason 
the female generative substance is still called the egg and 
the male the germ, while in reality, their combination is 
the germ. In 1910 the G-erman "Zeitschrift fuer Ethnolo- 
gie" published an article by E. von Reitzenstein in which 
he also comes to the conclusion that prehistoric humanity 
did not know the connection between generation and preg- 
nancy. 

In matriarchal times of the Arians and Semites the 
notion of "father" could not be taken into account in a theory 
of individual or universal creation. Mother alone, who 
became pregnant and ga;ve birth to children purely from 



MODERN NIRVANAISM 49 

her self-sufficient being, was the sole creator, as is also 
shown in the word: The Latin word mater and all the 
Germanic words for this notion, such as moder, mother, etc., 
have been derived from the Aryan word motar. Mo means 
to make, to create and tar is the old ending for personifica- 
tion. Motar means maker. 

The maker of new beings was mother, and, therefore, 
was she the head of her family. Since men get their ideas 
from their experiences, and since in experience only mothers 
part in creation was known, the notion of mother was ex- 
panded and generalized to a universal mother, a world- 
mother, who made all things out of herself without there 
being a universal father. 

As the human mother created children without anybody 
thinking about a father, so this great world-mother always 
was pregnant and always brought forth new things, alone, 
without "conception/ ' immaculate or other. The word 
nature (Latin natura) which we use to signify the world 
process, originally meant birth. It became the symbol for 
the manner in which the world-mother created all things. 
Giordano Bruno still wrote: "Matter is the ever pregnant 
mother who gives birth to all things." 

Of course, this world-mother, whose body was the earth, 
was once personified and represented by works of art. Since 
personification of generalities is the principal feature of 
religion, which is mainly a theory of creation, the material- 
ists cannot object to the curious conclusion that old mater- 
ialism with a personified female creator and ruler of the 
world was the first religion of humanity. But since the 
Greeks found the materialistic creator, already atomized, 
the old Indian wise men must have dropped her personifi- 
cation before that time, yet there were such remnants of 
it as Isis, Maria, Hera, Juno and others. 

While now the great world-mother of early humanity 
through the critique of some sharp philosophers lost all her 
organs and became atomized, unorganized, motherly sub- 
stance, which in Latin was called materia (mother stuff) 
and, therefrom derived, in English first matere and now 
mcMer, she did not lose her essential passive charatjter. On 



50 WM. DANMAR 

the contrary, her passivity was increased to an absolute ex- 
treme, it became the absolute essence of the world. 

Matter, per hypothesis, is absolutely passive and inert. 
The passive force, hardness, coldness, resistance, inertia, is 
its essence. Matter is stuffified passive force; it is pas- 
sive force stuff, hardstuff, coldstuff. The materialistic hypo- 
thesis which forms the basis of the entire system of material- 
ism, includes the idea that a force is a being existing in 
space, filling space, and that, therefore, it is stuffy. 

In the previous article we saw that feminality as a force 
is analogous to the passive force in general; but feminality 
was perceived by the materialists as the creating element, 
the source of all existence, which was without relation or 
partner, irrelative, absolute. Matter is absolute which 
means that it is hard and cold, not in comparison with some- 
thing soft, nor with a tendency to the infinitely hard and 
cold, but it is it to perfection, without a possibility to in- 
crease or decrease its perfect passivity. This point is very 
important. Spencer who did not understand it, proclaimed: 
"The essence of matter is unknowable." If the worldstuff 
were matter, its essence would be very plain, it would be 
absolute passive force. ' 

The active forces in the world, such as heat in its many 
forms, are, according to materialism but "properties of mat- 
ter/' which are not essential and, therefore, destructible ; 
they are accidental and could be missing, for instance at 
the absolute zero of heat, of which I have something to 
eay in the Appendix. 

XII. MATERIALISTIC INCONSISTENCIES. 

The constancy of matter in time, its eternal existence, 
was taken as a selfunderstood matter; consequently, matter 
per hypothesis is unoriginated and indistructible. It means 
that there has always been and will always be a certain 
amount of matter in the world which can neither be in- 
creased nor diminished. Materialism has never been incon- 
sistent in this respect. 

But the constancy of matter in space, its "omni- 
presence,' ' which is also a requirement for the absolute so 



MODERN NIRVAlNAISM 51 

as to be independent of space, has caused the materialists 
a great deal of trouble and led them already in prehistoric 
times into several inconsistencies. Suppose space were filled 
completely, and, therefore, uniformly with matter or pas- 
sive resistance, then motion, nature, life would be impos- 
sible. For this reason, the materialists filled space but part- 
ly and unevenly with matter and left the greater part empty. 
In that way they originated the philosophical monstrosity of 
a empty space" as a being part of the world. 

Space is abstract, it is our mental abstraction of the 
extension of mass. A certain mass of stuff is extended by 
its heat in all directions which is a requirement of being. 
If we abstract the extension from the stuff and treat it as 
a separate concept, then we have space. Taken by itself, 
space is a mere nothing. It is but a mental notion. The 
being of space has been argued with the sentence: "The 
nothing is something." It only shows of what sophistical 
use language is capable. 

The materialists were forced to the inconsistency of 
making empty space an entity and adding it to their matter 
to make up the being world. Monism, the much proclaimed 
principle of materialism, was thereby set aside; the world 
became dual, consisting of matter and empty space. 

But these two were not yet sufficient to construct a liv- 
ing world, motion was missing, because without it, the world 
was quiet and dead. Where should motion come from with- 
out supposing that it was caused by some outside being, 
some "first pusher" ? In the essence of matter there was 
nothing that could cause or start motion; neither had it 
any requirement nor purpose for it. 

Materialism was compelled to commit another inconsis- 
tency by making motion, this abstraction compounded of 
time and space, a third entity, which was neither originated 
nor ceasing. The quintessence of this trinistic materialism 
is now: The world consists of matter, empty space and 
motion. 

That the materialists afterwards, when the logical im- 
possibility of empty space was demonstrated, filled the space 
between their atoms with ether, does not belong here, because 
that ether they stole from the genuine spiritualists whose 



52 WM. DfANMAH 

heatstuff or spiritus it was under another name. Also the 
compositon of "matter and energy" is dualism and not true 
materialism. 

It is extremely difficult to construct a system of monistic 
materialism (or of any monism) because it is so unnatural 
to suppose the existence of a single force, such as a pure 
passive force, for the essence of being. One force alone 
cannot form an action, because in an action there are two 
opposing forces taking the position of counter-forces. For 
reality and actuality both the active and passive forces are 
required. In the ninth article and appendix thereto it is 
proven that it is not a force nor two forces, but the product 
of the two counter-forces which is the essence of the space- 
filling being. But materialism does not know this product 
and pays no attention to the empirical laws of nature which 
indicate it and which contradict materialism. It takes but 
one factor of the stuffessence, the passive, into account and 
makes that the essence itself. 

Materialism is a onesided philosophy. It is wrong 
from its first supposition to its last conclusion, which does 
not mean that the "materialists" are always wrong, they are 
right as far as they are scientific; but materialism is no 
science. 

Another inconsistency of materialism is this "Matter 
attracts matter." It does not agree with the absolute pas- 
sivity of matter. Experience shows that assertive attraction 
exists only in antipolarity. But in regard to the hypothesis 
of "universal attraction" I have more to say in a following 
article. 

Materialism had to cut up its matter into very small 
particles to find room for motion and explanation for a num- 
ber of properties of things. These particles were made ex- 
tremely small, so small that they could not be divided any 
more; they became indivisible, atomous, and were, therefore, 
called atoms. Atomism became an indispensible part of 
materialism and the basis for "the mechanical theory of 
nature." J 

We have here again an absolutum in an extreme, it is 
absolute smallness. Logic demands infinity in smallness as 
well as in largeness, which are relative conceptions and can 



MODERN NntVANAISM 53 

never be absolute. Absolutum is no more an extreme than 
infinitum. The absolute smallness of the atoms being im- 
possible, it is certain that this invention of materialism is 
an untruth, that there are no atoms. 

The atom is a materialistic phantom, the empty space 
is a materialistic superstition, the causeless motion is a 
materialistic magic and the fabulous ether is a materalistic 
theft 

The materialists have tried to save their speculation by 
changing that phantom called atom into an "extensionless 
force centre. " But, first, this leads to dynamism, and, sec- 
ond, an exteusionless being is no being because the filling of 
space, stuffiness is the first requirement of existence. Every 
existence has three dimensions, which are infinitely divisible. 

The eminent materialist, Buechner, was right in a way 
when he said: "Though we cannot in thought place ourselves 
at the last point where matter is no longer divisible, there 
still must be such a point, because to suppose infinite divisibil- 
ity is absurd, it leads us to the nothing' and casts doubt on the 
existence of matter at all." 

This courageous consistency is praiseworthy, but his case 
was a hopeless one. It is not true that the infinitely small 
is nothing; it is a positive though indefinite something, and 
is small only in comparison, in itself it is neither small nor 
large. But Buechner was right in this : Without atoms there 
is no matter. Since space completely filled with matter can- 
not be, materialism cannot do without atomism, it stands and 
falls with the absolutely small, hard, indivisible, unchange- 
able atoms, and no sophistry is able to help it over this non- 
entity. 

On account of this untrue hypothesis of "material atoms" 
we are expected not to trust our senses when we see ghosts ! 
But the phantoms nobody can see, not even in his dreams, 
are the materialist's phantastic postulates, such as the mater- 
ial atoms moving causelessly in empty space, and cut up 
lately into ions, electrons and other pieces of the indivisibles. 

In order to understand the true position of materialism 
in philosophy, let us keep in mind that of the two factors of 
galom the constant force- product which is now proven to be 
the essence of stuff, it takes but the passive factor, and makes 



54 WML DAiNM'Aft 

this alone the essence of stuff, therefore, calling it matter. 
We shall now see how the other factor was taken for that 
essence. 

XIII. SPIRITUALISM. 

A great confusion is prevailing as to the meanings of 
terms like spiritualism, psychism, idealism, mentalism, etc. 
Spiritualism, not "spiritism," was a naturalistic attempt to 
explain the world. It forms the exact counterpart to material- 
ism. Both originated through onesided views of the experi- 
ences in sexualism. 

We have seen that matriarchism or the family-system of 
the motherright caused materialism as its philosophy of the 
world. For the same reason did the following patriarchism 
cause paterialism, which received the symbolical name of 
spiritualism. 

The Latin word pater and all the Germanic words of the 
game meaning, such as vater, father, etc., have been derived 
from the Aryan word f rater, which in the time of matriarch- 
ism was the name for a male member of a clan. These 
f raters (brothers, protectors, supporters) had love affairs 
with their "sisters," including all the female members of an- 
other clan of a tribe, but their cooperation in the creation of 
children was not yet discovered. . ; 

But when from experiences in breeding animals, especial- 
ly birds, the conclusion was reached, that without the addi- 
tion of the male element the female creates nothing, a dis- 
covery was made of greater consequences than any other dis- 
covery ever made. From the fraters of a clan the fathers 
separated and created families of their own. The institution 
of marriage and the private family was started including 
the economic system of private property. Tribal love changed 
to marriage love and fraternal love became fatherly love. 

The men had no means of determining their paternity 
except by limiting the intercourse of the women to those 
who had become their masters and husbands. This caused 
the greatest struggle and revolution the human race has ever 
had within itself, the struggle between the sexes which is not 
ended yet. The men, being the stronger, made the women 



MODERN NIRVANAISM 55 

their slaves and put them under guard, so that a man who 
owned a wife was pretty sure that her children were his. 

Philosophy was now changed by the men to suit the new 
conditions, and to impress on the woman that the new morals, 
made by the men, were of divine origin, and according to 
superhuman law, and that it was sin to overstep the limits of 
these new morals. 

Father became the only creator of children and mother 
was degraded to a mere tool and part of him, "his rib," 
merely a mean of creation, good enough to foster the "seed," 
and the children, but otherwise of no essential importance. 
To cheat the mother entirely of her rights, the father also 
lay in bed at the birth of a child, as if he were the birth- 
giver, a custom preserved to the present day with some 
wild tribes. 

: The former matriarchism had made the passive force the 
absolute world entity and called it materia, the new patriach- 
ism discharged it, made the active male force the existing, 
creating and ruling entity and should have called it pateria, 
but gave it the symbolical name of spiritus. Instinctively the 
analogy of the masculine force with heat was known. Ap- 
parently this creative force came from the sun. In the 
generalization of the notion of father the sun now became the 
universal father, the only creator of heaven and earth. 

As the human father, the patriarch, was the ruler of his 
family, so was the heavenly father also appointed as the ruler 
of his creation and was, therefore, called god (from goda, 
ruler). He received the dignity, reverence and worship of 
a creating and ruling universal patriarch or worldfather, 
who was placed on the divine throne from which the old 
worldmother had been pulled down. From that time on 
religion has been generalized patriarchism. 

Godfather in heaven, the sungod, sent his creating ele- 
ment down to mother earth by breathing and blowing it, so 
that his face was beaming of his breath. It was only this 
beaming face of god that was seen of him, while the other 
parts of this big man were invisible. Wherever the breath 
of god struck the earth warm enough, life appeared and 
things were born. God also generated and created the first 
man by inserting of his breath into a red earthen clod, to 



56 WM. DANMAR 

which modern science cannot object, only that it is too 
simple. 

The Latin word for breath is spiritus, the Greek word 
psyche. Since breath was not only the sign of life bnt also 
the nearest symbol for radiation, the life creating light and 
heat that came from the snn were called "the spiritns of 
god." All spiritnalistic religions have originated from sun- 
worship. The "blessing of god" was his impregnation of 
the soil and females of organic life, or his fructification of 
mother earth. 

When afterwards through errors in transmission and 
tradition this doctrine of the creating spiritus of god be- 
came disconnected from the snn, because that spirit was also 
seen in lightnings and fires, and perceived in temperatures, 
spirit was generalized, made an entity by itself and became 
a stuff, heatstuff, ether, of which matter became merely a 
lower condition. Spirit, the breath of god, became itself the 
god. "God is spiritus." But as the old world-mother be- 
came worldmatter through the loss of her personification, so 
became the spiritual god through dispersonification the 
worldspirit, including all existing worldstuff which at that 
time was not infinite. 

The philosophy of such a spiritual world is the original 
and only genuine philosophy of spiritualism. That the word 
spiritualism is now mostly used as identical in meaning with 
mentalism was caused by a very hurtful confusion of phil- 
osophy at the time of the Greeks, which we shall consider 
later. Genuine spiritualism means that the breath of the 
sungod, the spiritus of god, god the spirit, and finally simply 
spirit as symbol for the old heat-stuff was the fundamental 
stuff of the world. 

Materialism says the worldstuff is coldstuff ; spiritualism 
says it is heatstuff. These propositions are very simple when 
you boil them down to their first meanings ; but they are 
both wrong because the worldstufFs essence is the constant 
product of cold and heat. 

XIV. SPIRITUALISTIC INCONSISTENCIES. 

Monistic spiritualism denies the existence of matter. 
Spiritus, accordingly, is the only absolute entity of the world, 



MODERN NI'RVANiAISM 57 

and the paternal substance which creates all things out of 
nothing but itself (not "out of nothing" as wrongfully trans- 
mitted). Matter is spirit's lower state or condition, which 
it requires for creation, as a man required a "rib" of himself 
for the creation of children. 

j This is in itself an inconsistency because the absolute 
must not have conditions. If matter is a lower condition 
of spirit, or, which means the same, cold a lower condition 
of heat, it preserves monism to some extent, but absolutism 
is gone. A changeable and conditional "entity" is not ab- 
solute, but depending on something that causes it to change. 

Jupiter was the best spiritual god we know of. He was 
by himself and not related to any female, nor did he have 
a family until he became indentified with Zeus. It is not 
plain though how he managed the creation of the world when 
he was still a bachelor. 

The religion of spiritualism bad taken the place of the re- 
ligion of materialism. Both had social effects, especially in 
regard to the relation of the sexes to each other. But not- 
withstanding the degradation and oppression spiritualism 
brought to them the women became its most enthusiastic and 
sacrificing adherents, because their nature desired the "spirit- 
ual," being the masculine, for equalization and happiness, 
while the male's nature, being inclined oppositely favored 
materialism. 

i Genuine spiritualism in historical times became over- 
grown with the supernaturalistic weeds of idealism or men- 
talism, but still we are not through with it ; it is still among 
us as etherialism. Spiritus, being heatstuff, was given the 
name of ether (lightstuff) when that bastard, mindstuff, was 
put in the place of spirit and received its name. Under the 
name of ether, the original spirit was then adopted by the 
materialists to fill the space between their atoms as an un- 
cared for orphan. 

Etherialism, the remnant of true spiritualism, is no 
longer alone and monistic but was compelled to enter a poor 
partnership with materialism, resulting in a division of space 
which henceforth was partly filled with matter and partly 
with ether, leaving no empty space; but this, of course, is 
dualism. 



58 WM. DA/NMAR 

The ether per hypothesis is a stuff which consists of pure 
softness and heat. When consistently described, it has not 
the slightest resistance nor passive force because this force 
is "material." The essence of ether is pure heat. 

Now, according to the spiritualistic or etherialistie no- 
tion, the ghosts are spirits, consisting of pure heatstuff, 
spiritus or ether. This, though, is not what is meant by the 
"spiritualistic theory" of today, which is mentalistic. Such 
etheral ghostbody of course has no resistance, and there is 
no wonder that we cannot perceive it because the resistless 
is insensible. It is, therefore, hard to tell how those who 
accept the existence of ether can oppose the idea that the 
organic lifeprocess means the separation of ether from mat- 
ter, and that the products of it, the ghosts are etheral be- 
ings. In fact, to say that the ghosts are spirits should mean 
that they are etheral, which is a different standpoint from 
saying that they are minds. But the "spiritualists" of to- 
day are not what they call themselves; they are mentalists, 
at least in regard to the ghosts, believing them to be mental 
beings, if such are possible. ? 

Galomalism, of course, is opposed to etherialism or true 
spiritualism for the same reason as to materialism. Heat 
is not an entity and stuff, but a force, being the factor op- 
posite to cold in their constant product, galom, the stuffes- 
sence. Heatstuff, ether or spiritus exists no more than cold- 
stuff or matter. 

The most conspicuous apearance of the godly worldspirit 
was fire which is a process in which a gas changes the greater 
part of its latent heat into free or temperal heat which then 
effects us. Fire was made sacred (uncommon) and wor- 
shipped, as it is still in parsism, a branch of spiritualism. 
Phlogiston or firestuff which was still believed in a century 
ago, is but another form of spirit or heatstuff. 

The wandering heat, effecting the equalizations of the 
conditions of the worldstuff, is the active force in nature. 
For this reason, the old spiritualism perceived the world 
process, or nature, as a restless eternal activity without cause 
or object, or as Heraklitos termed it, an "eternal becoming." 
The "eternal circulation of forces" is still to be found in 
philosophy. 



MODERN NTRVANAISSM 59 

Spiritualism knows of no dynamic equilibrium, rest and 
nirvana; restlessness is an eternal attribute of its spirit. 
When the materialists made beat tbe motion of their atoms, 
so much of the character of spirit remained, that eternal 
restlessness was now transmitted to matter. 

The worldprocess, nature, according to true spiritualism, 
is an eternal burning, an everlasting conflagration, never con- 
suming the fuel and never producing a result or product of 
combustion, like fire on a small scale does. The materialists 
were compelled to make something out of "motion" and the 
spiritualists had to make something out of "process." Fire, 
a process, became being, and out of the burning bush spoke 
the firegod to Moses. 

Let us keep in mind, that the abstraction of 'process, 
meaning a continuous action, the progression of which we 
call time, had begun to be a being in space. It was at the 
end of the spiritualistic period of philosophy when this trans- 
formation of timefilling process to a space-filling entity was 
made. It was the transition from spiritualism to mentalism. 

It is not required to start a great opposition to genuine 
spiritualism because it is a dead lion in whose mane there 
parades a supernatural bastard who wants our investigation. 

Etherialism as applied to the ghosts may often be met 
with in materializing seances, where it is so evident that the 
ghosts when not materialized are still there, in space, con- 
sisting of some kind of stuff, but it is hardly a philosophy 
except as a part of a dualism. 

The philosophers of modern physics have invented ethers 
which are more or less material and, therefore not in con- 
formity with the philosophical ether per hypothesis. 

XV. MENTALISM. 

For reasons soon to be seen, I prefer to call metaphysical 
idealism, which is often confused with social and artistical 
idalism, mentalism. 

That part of the abilities and functions of our nerves 
which reaches the condition of consciousness by perceiving 
the self in relation to the other things, is often called our 
"spirit.'' According to this terminology, spirit is the combin- 



60 W1M. DANMAJR 

ation of will, feeling, reason, intelligence, etc. But we must 
object to this misuse of the term "spirit," which was the re- 
sult of a great confusion of philosophy. The better name for 
our mental capacities is mentality. Its most prominent 
part is reason. 

Of the personification of the spiritual entity, the old 
heatstufT, as a worldfather, nothing had remained but his 
organs for seeing, hearing, creating and minding. In this 
reduced condition he could hardly be imagined any more as 
a person. Since the universal patriarch was much more 
feared as a ruler than loved as a father, his reason came 
prominently to the front and expanded to immense propor- 
tions. 

The great spiritualist, Heraklitos, still taught the spiri- 
tualistic idea that all things originated from fire or heat- 
stufT, but added that the universal fire had a divine reason 
which regulated the world. The peculiar doctrine of fire- 
stuff with a ruling reason, the latter a remnant of personifi- 
cation, marked the transition from spiritualism to mental- 
ism. { 

The "divine reason" of the world's spirit grew bigger 
and bigger until it finally absorbed the entire spirit and 
put itself in its place, a process in place of a force. But 
it is a sign of the confusion of the philosophers of that period, 
that they maintained for their new universal entity, the 
worldmind, the name as well as the sex of the old world 
spirit. The universal mind which now became a god, is also 
a man though there exists no reason why mind should be 
perceived as being masculine. Spirit became mind and mind 
was called spirit. , 

It is impossible to imagine mind as a person; the per- 
sonifications of the worldmind were, therefore, mere carica- 
tures of the heavenly father of spiritualism, of Osiris, Zeus, 
Jehova, Jupiter and the other national sungods. 

The fundamental idea of mentalism is this : The being of 
the world (the worldstufT) is universal mind, the processes 
in the world (nature) are the thoughts and the existing 
things in the world are the ideas of this all embracing mind. 

To call mentalism idealism is proper only in regard to 
its doctrine of existence: The things are ideas. In regard 



MODERN NIRVANAI9M 61 

to nature, or in this case, the process of creating the stuffy 
ideas, mentalism is teaching that it is the thoughts of the 
universal mind who do it. Idealism, therefore, is but a 
part of mentalism and does not cover it fully. 

According to the doctrine of monistic mentalism, the 
storm, the chemical processes, the electrical actions, the 
entire generation and creation in the world are the thoughts, 
and the sand, the water, the mud in the streets and the 
poison in the stomachs are the ideas of the universal mind. 

It is true that this doctrine was seldom forwarded in 
this monistic form, because it early became an adjunct to 
materialism which needed a supernatural engineer for its 
worldmachine, but there have been attempts at monistic men- 
talism in the form of monotheism. 

The people have never been able to imagine such a uni- 
versal mind or even to understand the doctrine ; they have 
only tried hard to believe in it. In fact, monistic mentalism 
never extended beyond the mystical phraseology of some 
clerical rulers who covered their own inability to understand 
and perceive such a mind as was postulated by the doctrine 
by a lot of unscientific bombasticism. 

The people are right to believe in their experiences which 
tell them there is no action without an actor, no function 
without a functioner, no capacity without a body, no mind 
without a brain. Therefore, there is either a personal and 
bodily god or there is none, and the concept of "person" 
includes that god must have eyes to see with, brains to think 
with, and all the other organs that make up a person. 

The people still worship the heavenly, somewhat dis- 
torted, godfather of spiritualism, and have no understanding 
for the unnatural monstrosity of mentalism, but through its 
introduction and confusion with spiritualism, the people 
have become so confused that today they do no know the 
difference between spiritualism and mentalism. 

The principal mistake of mentalism, which makes this 
whole doctrine a mistake, is its substitution of the abstract 
and ideal for the being and real. It mistook capacities and 
processes of our mental nerves for real things. It con- 
founded the time-filling and the space-filling. It made stuff 
out of process. 



62 WM. DANMAR 

But the mentalistic notion of abstract beings is not iso- 
lated. The philosophers often or even generally made the 
mistake of making beings, or stuffs out of abstractions, the 
materialists made space and motion beings, and the dynamists 
and energeticists made forces and energies beings, existing in 
space. 

It must be emphasized that a truly monistic mentalism 
is not supernaturalistic as no monism can be. It embraces 
the entire of the supposed mental world without there being 
a below and an above. The monistic feature though could 
not develop because mentalism inherited from spiritualism 
the idea of a higher world ruler which required the supposi- 
tion of a lower ruled world. Only when mentalism was 
combined with materialism which needed an engineer for 
its world-machine, did the universal mind become a super- 
mundane being, acting as a supernatural operator of the 
natural world; but this is a sort of dualism. 

We are facing a dark confusion: Spirit was first a sym- 
bol for sunshine (breath of the sungod), then for heatstuff, 
and ether, and then it was misused to signify mind. In this 
last sense spirit was wrongly translated with ghost. Accord- 
ing to this unscientific terminology, the ghosts became minds, 
called spirits. The so-called spiritualistic theory of "spirits" 
is mentalistic but in the sense of supernaturalistic mentalism, 
as a part of the dualism of "matter and mind." It does 
not pay to clear up this confusion, especially when we reject 
the entire doctrine of mentalism (including idealism, 
psychism, spiritualism, supernaturalism, etc.) anyway, the 
dualistic as well as the monistic. 

The application of supernaturalistic mentalism on the 
ghosts, or the theory of "spirits" has caused the present re- 
jecting attitude of the scientists toward "spiritism." It is 
true that mental beings, "spirits," are impossible — but still 
there are ghosts ! 

Psychology is not much of a science as yet, but so much 
is gained to determine the physiological character of minding 
and mind. It is not required to be a materialist to acknowl- 
elge that psychology is a science only so far as it is a branch 
of physiology. Mind and mentality are capacities and func- 
tions of brains of either living persons or ghosts ; they, there- 



MOUEHN NIRVANAISM 63 

fore, have no being of their own nor action by themselves, 
outside and independent of brains. 

When applied to "spiritism," psychology has some use in 
the investigation of some features of mediumism, though but 
little has been gained through it. But the belief that the 
investigation of the ghosts is a matter of psychology is an 
old and bad mistake which has withheld a science of the 
ghosts so long. ! 

The ghosts have minds as they have all other organic 
properties of the species they belong to, but they are no 
minds. The ghosts are stuffy, physical bodies, occupying 
space. 

The principal objection of science to "spiritualism," 
namely to its untrue doctrine of "mental beings," is entirely 
avoided by nirvanaism or the new theory of ghosts which 
shows the ghosts as natural beings and not as spirits or 
minds. 

XVI. DUALISM. 

Monism is the doctrine of the oneness or unity, and dual- 
ism of the twoness or duality of the world. Both are number 
principles which put such meanings to the one (monas) and 
the two (dyas) as go far beyond their mere mathematical 
character, which indeed place them into the essense of things 
and give them metaphysical importance. 

The principle of galomalism excludes monism, dualism 
and all other number principles. 

One and tw T o have no more metaphysical worth than the 
lucky seven or the holy ten or the congenial twelve or the 
dangerous thirteen. The number-mysticism of the phil- 
osophers and the number-superstition of the people belong 
together as members of the great family of confusions of the 
abstract with the real. Monism and dualism came from this 
mystical region. 

Monism means that the world is a unit, not only in regard 
to its size and quantity, for which reason it is called a uni- 
verse, but also in regard to its quality and essence. The 
unitary entity of the world is supposed to be either matter 
or spirit or mind, and accordingly we have the monisms of 
materialism, spiritualism and mentalism. 



64 WM. D&.N$LMt 

Dualism means that the world consists of two entities, 
either matter and spirit which are the entities of naturalistic 
dualism, or matter and mind, which combine to the dual 
world of semi-supernaturalistic dualism, because in this dual- 
ism, mind becomes supernatural. 

To understand the origin of dualism in philosophy, we 
have to return to the philosophy of sexualism which was the 
beginning of all philosophy. 

It appears that with some of the old nations, patriarch- 
ism was never carried so far as to deny mothers essential 
importance in creation entirely. Mother became "the 
lower" of the creators and with her matter lower than spirit, 
but she was more than a mere soil and mould, she was essen- 
tially required and necessary. Also socially mother was 
saved from becoming a mere slave to the father, though she 
was placed low in estimation. 

Consequently, mother and father both were recognized 
as the co-operating creators which caused the philosophy of 
a pair of world-parents, "matter and spirit," which the 
Egyptians personified as Isis, representing the cool earth, 
and Osiris representing the hot sun. Through their inter- 
action they made all living things. 

When their favored children, the human, got in trouble, 
the divine couple created a superhuman son and sent him 
among the crying people to deliver them of their evils. Such 
sons of the godly couples were Horus, Christus, Herakles, 
Hercules and other national saviors. 

The attempt of making one god out of two or even 
three, father, mother and son (father, son and holy ghost), 
leading to the curious doctrine of the three-oneness of god, 
shows what the unfit number-principle may lead to. But 
mythology which is above mathematics may be excused when 
we see scientists trying to establish a twooneness of matter 
and energy. 

In philosophy outside of religion, dualism seemed to offer 
a better possibility to explain the world than monism, which 
remained onesided. The materialists could not maintain 
matter as the only entity, because it required empty space 
between the atoms and space was recognized as abstract and 
unbeing. They took the ether of the true spiritualists and 



MODERN NIRVANAISM 65 

filled with it their interatomic space. These two entities, 
matter and ether, could not have any other relation to each 
other than dividing space between them, therefore neither 
is absolute in space, each being limited by the other. 

Through this adoption of spirit or ether by the material- 
ists, they became dualists. They had to make this inconsist- 
ent step to fill space and at the same time not interfere with 
the motion of their atoms which ether, having no passive 
force, did not do. But the "materialists" do not claim to 
be dualists ; they never liked the ether and adopted it only 
to help them over a predicament after logic had destroyed 
their empty space. That ether is the dismal sign of the 
failure of materialism for which reason the materialists pay 
no attention to it when they measure a portion of the world by 
weight instead of by volume. For ether they would not 
give a cent. 

Dualism, which makes a stuff out of each force, excludes 
all correlation between the two entities. JSTot relatively or 
in comparison with matter is ether soft, but it is it absolutely 
without a possible increase or decrease. And so is matter 
without relation to ether, being hard of its own perfection. 
That some people have written about a small degree of passive 
resistance in the ether, others about "etherial atoms," others 
about "compressions and rarifactions of ether," for the trans- 
mission of light and electricity, belongs all to the incon- 
sistencies of which the woods of philosophy are full nowa- 
days. 

In the middle of the nineteenth century, "the law of the 
preservation of energy" was established. It seemed a new 
element was introduced in philosophy. It caused the dualism 
of "matter and energy," the materialists being glad to drop 
ether. But there was no new entity. The principal one of 
the "energies" into which all the others are transformed 
when they have done their work, is heat, and since energy 
as an entity has to fill space and be stuffy, this new entity 
is nothing but the old heatstuff, spiritus, ether. All dualistic 
attempts within nature lead to the same old couple, "matter 
and spirit," cold-stuff and heat-stuff. 

The other dualism, the semi-supernaturalistic, which is 
a combination of materialism and mentalism, means that 



§6 WM. DAMMAE. 

there exists a material world, which is a kind of a machine, 
the running of which is nature, hut that this world-machine 
is no perpetuum mobile hut is controlled by a supermundane 
mind which as a sort of engineer builds and runs the world 
for some unknown purpose. This mind then is supernatural. 
Supernaturalism exists only in this dualism. 

The materialists had a material world which was sup- 
posed to be a perpetuum mobile. But the people very rightly 
did not believe in a machine of that kind, because that was 
against their experience. Any machine must have an engi- 
neer who runs it. A machine is designed and built for a 
purpose and must be supplied with power and attended to 
and regulated by somebody. The notion of a machine im- 
plies design, erection, rule, supply and purpose. There is 
sense in teleology, if the world is a machine. 

The mentalists had an engineer, but no machine for him 
and the materialists had a machine, but no engineer for it. 
It was sensible that the two were put together. But through 
this combination, mentalism became supernaturalism, be- 
cause the universal mind now was no longer in the world- 
stuff and nature but above them; it became supermundane, 
and supernatural. 

Supernaturalism can never be monistic because it is 
possible only as a part of either dualism or trinism. Of 
course it is self-contradictory if nature includes all actions 
in the world, but being the result of speculative fiction and 
not of experience and science, this notion has a strong hold 
on religion. 

The materialists seem to be opposed to supernaturalism, 
but are unable to do away with it. On the contrary, ma- 
terialism has always called out supernaturalism, because 
the mechanical theory of nature is inconceivable without it. 

ISTot much can be said about the supernatural mind; 
science does not know it, nobody knows it. It is entirely a 
matter of postulation and belief, which will vanish at the 
same time with materialism and mechanistic theories, but 
no sooner. But what interests us here is that the ghosts 
as minds were also placed outside of nature into the super- 
natural overworld, thereby becoming Supernatural beings," 



MODERN NIRVANAISM 67 

the existence and possibility of which is rightly and definitely 
denied by modern science. i 

The term "spiritualism" was and is still used or misused 
to signify this supernatural mentalism as part of the dualism 
of "matter and mind." It is this false spiritualism, unscien- 
tific and untrue in every respect, which has become the 
worst enemy of "spiritism" and mediumism, because it puts 
the ghosts as supernatural spirits who cannot manifest nat- 
urally. Its representatives among the living and especially 
among the ghosts do all they can to suppress the practical 
or empirical demonstration of the existence of natural ghosts, 
because "the spirit-world" has become the last stronghold of 
the supernaturalists, which cannot be captured by material- 
ism. Galomalism does so capture it. 

XVII. ENERGISM. 

Modern energism or energetics as a philosophical system 
is younger than galomalism. Galom was discovered in 1883 
and the work. of erecting galomalism started in that year, 
while energism dates from 1887 when Helm proclaimed the 
fundamental dictum: a In order that something may hap- 
pen, there must be present different intensities of energy." 

Up to that time, Robert Mayer and his followers had a 
dualism of "matter and energy" which existed alongside each 
other as two entities. But Helm's sentence gave a reason 
for nature within some idea of energy and then "matter" 
was set aside and the world stuff made "a spatial composition 
of energy." ^ 

The monistic form would be : The world is energy. But 
great difficulties as regards an explanation of nature have 
kept back this dictum. A world of continuous energy would 
make motion and nature as impossible as a world of continu- 
ous matter. Therefore, empty space was required together 
with energy. Yet a unitary energy, merely differing in in- 
tensities or uneven distribution in space again raises all the 
difficulties that drove former monists, especially the mater- 
ialists, into dualism when space was recognized as abstract 
because where there is uneven distribution of being, there 
is no being somewhere. , 

A unitary energy as the only entity also raises difficulties 



68 WTM. DANMAJR 

in regard to action which requires the opposition of two fac- 
tors, unless all action is explained as mechanical equalisation 
of densities of energy in which case again space is a factor 
of reality. 

A dualistic energism with two opposite energies, though 
not new, would better agree with experience which manifests 
opposition of some kind. As a matter of fact, most reasoning 
of energeticists is dualistic even though not called so. 

The energeticists gave new definitions to force and en- 
ergy, but they are not very clear. Sometimes force is denied 
altogether and heat as well as attraction, is called energy; 
sometimes energy is confused with a natural process, such 
as light, or with mechanical action and "work." Anyway, 
the energeticists find it difficult to define their energy in a 
manner to become an all-embracing entity. 

It is true that the terms force and energy which origin- 
ally were of the same meaning, have become vague through 
misuse. A new philosophy must, therefore, define them for 
itself. But to call the two opposite tendencies in magnetism, 
repulsion and attraction, energies and the two opposite ten- 
dencies in temperature, cold and heat, also, leads to confusion. 

Galomalism calls forces the two opposite factors of the 
essence of stuff which form that constant product called 
galom, and energies the two tendencies of magnetism. Cold 
and heat, materity and paterity are forces, but attraction 
and repulsion are energies. 

But this nomenclature is not the main difficulty between 
us and the energeticists; that difficulty is the question of 
addition or multiplication of the opposites if the energeticists 
also have them. 

"The convertibility of energies" has served as a reason 
for the doctrine of one essential world-energy which appears 
in many forms. But while the different forms of heat are 
convertible, heat cannot be converted into cold. This matter 
of convertibility, according to experience and logic, limits 
itself to this: The different forms of paterity, such as 
temperal, electrical, chemical and latental heat, are trans- 
formable and convertible into each other, being the same 
force essentially; the different forms of materity, such as 
cold in temperature, passive resistance, chemical cold, and 



MODERN NIRVANAISM 69 

the cold or passive force bound in the latent states, are also 
convertible into each other, and that ends it. 

If the energeticists will please look again, they will find 
that experimental science never did transform an active force 
into a passive force; the opposition in their characters pre- 
vents it, a matter which irresistibly leads to dualism if an 
"energy" is made an entity. 

v A vague but popular notion of convertibility includes the 
mistaken induction that mechanical action can be converted 
into heat. In that case, heat is not conceived as a force nor 
an energy but as "molecular action," purely mechanical. 
Mechanical momentum of the coarser kind then simply 
changes to atomic momentum, as materialism has it, which 
should not be acceptible to an energeticist. He should find 
another explanation of heat, namely as a pure energy and not 
as a motion and least as an action. In regard to the notion of 
conversion of action to heat I refer to the Appendix, to 
Article XIX. (A. 6). 

Energism no more than dynamism can construct action 
without first accepting two opposite forces. The required 
opposition in action makes it necessary that the energeticists 
be dualists. 

The question arises : Where are those entities called 
energies ? In space, of course. But anything that fills space 
is stuff. The next step the energeticists are forced to do will 
be to make stuffs out of their energies. But this was done 
already in prehistoric times, because the philosophers so 
far had none but force-stuffs, matter being the passive and 
spirit the active forcestuff. How can the energeticists avoid 
being pushed back to the dualism of "matter and spirit" ? 
Different names make no difference in philosophy. 

Galomalism rejects all force-stuffs because they agree 
with neither the concept of force or "energy," nor that of 
stuff. A force exists but relatively as* a means of stuff for 
maintaining uniform being, either through resistance or 
expansion. An "absolute world-force" or an "indistructible 
energy" as an entity is, therefore, impossible. A force is 
an essential factor of stuff but never a stuff. In fact, forces 
and energies as "things in themselves" do not exist. 

The first principal decree of energism says: "The 



70 "W1M. DA1NM1AB 

quantity of energy is constant. " This supposed constancy 
is but in time, not in space, though also required for the 
absolute. The inconstancy of energy in space is made the 
requirement for and cause of action, as shown by Helm's 
famous sentence, already quoted. The intensity of energy 
is varying in space which causes "equalisations of the fac- 
tors of energetic intensities," and these actions constitute 
nature, the object of which is then to distribute energy evenly 
in space. At the end of nature, monistic energism arrives 
at an even mixture of energy and empty space, and dualistic 
energism at an even mixture of its two opposite energies, 
stuffified to matter and spirit. 

Yet an entity consisting of heat, or a heatstuff, spiritus 
can never be quiet but remains in restless circulation or 
"eternal becoming." Since energism teaches, that all its 
energies (meaning active forces) become ordinary heat, 
it excludes energetic equilibrium, if monistic, unless space 
is considered the oposite energy, which requires a new 
definition of space. But dualistic energetics may be able to 
make such equilibrium agree with its basic principle since 
empirical logic leads to the idea of "the entropy/' 

Some energeticists have arrived at a conclusion which 
is valuable for the explanation of nirvana, especially as it is 
an induction, merely expressed in energeticists terms, but 
otherwise independent of energism. From observation, they 
have concluded that their active energies diminish with 
every action, that, therefore, continually energy submerges 
into "the entropy" where it is lost and worthless. 

Some English physicists use the word "entropy" in just 
the opposite sense to that of the German use of it. I accept 
the German definition as being more in harmony with the 
etymology of the word. 

The entropy or realm of the dead, hidden energies or 
forces has some superficial similarity with nirvana, because 
nothing can be inactive and dead unless it is in some kind of 
equilibrium for which, of course, opposition is required. Un- 
fortunately the doctrine of entropy has not been advanced 
very far and is still too indefinite to show what quiets the 
forces in entropy. 

Some energeticists foresee a final entropy of their entire 



MODERN NIRVANAISM 7l 

world of energy. It can only mean a uniform distribution 
of energy or energies in space affected by the equalisations 
of the intensities of energy which are now differing. After 
that, of course, nothing could happen anymore. But the idea 
of a dead energy is inconceivable because death is a con- 
dition of equilibrium. Entropy, therefore, can be conceived 
only as an energetic equilibrium of a dual world of energies. 

The idea of energetic intensities creating uniformity in 
entropy contradicts the idea of "eternal circulation of en- 
ergies" preached by true energists and spiritualists. If the 
world of energies comes to a standstill, it then consists no 
longer of active energies and is, of course, no "eternal be- 
coming," no perpetuum-mobile. 

The energeticists have become the leading philosophers 
of modern science. Those of them who accepted inorganic 
entropy of a mechanical character will probably accept or- 
ganic nirvana of a dynamical character if they can be 
reached. Nirvana contains the much reduced "hidden dead 
forces," not in even distribution but in indifference, not in 
diffusion but in individualisation. Organic life is the process 
that leads to it. 

XVIII. GALOMALISM. 

Every philosophy or explanation of the world, as 
we have seen, is based on a certain notion of the essence of 
the world. So is galomalism, but it is the first philosophy 
which proves its basic principle scientifically, and surely the 
first which has a reward offered for a disproof of it. Since 
nirvanaism is no complete philosophy by itself but a branch 
of galomalism, the galomalistic principle must be understood 
in order to understand modern nirvanaism. 

' Experience as well as logic compels the notion of two 
opposite forces in nature, an active and a passive; without 
them, the notion of action cannot be constructed. With the 
exception of some unreasonable "philosophers," humanity 
does not deny the duality of forces. But it was not under- 
stood what relations the forces have to each other and to 
the absolute. The two monisms claimed that but one of 
the forces was the real thing and the other but a property 
or condition of it. We have seen what inconsistencies this 
has led to. 



*?2 m DAjNMJAR 

Dualism accepts both forces as beings and makes each an 
absolutum and a stuff, thereby gaining matter and spirit 
Dualism has several advantages over monism because it 
needs no empty space and has some apparent interaction 
of two entities, at least a mechanical one. Accordingly all 
happenings in the world are but mechanical additions and 
substractions of those two entities, each of which is other- 
wise perfectly independent. 

But this notion is at variance with experience, especially 
in chemistry where it is plain that a chemical process is 
not an addition and combination of two elements but some- 
thing else. Dualism is at variance with all the empirical 
laws of nature, as is more fully shown in the Appendix. 
Multiplication instead of addition is required by facts and 
law. 

^Galomalism rejects all forcestuffs as impossible extremes. 
The forces do not exist separately as entities or stuffs, but 
they are the correlative factors whose constant product is the 
essence which by its extension effected through heat is the 
stuff which fills space completely, continually and commen- 
surately. ■ 

This essence, galom, is the first ever proposed which 
answers all the requirements for the absolute. It is constant 
in space and time both, and yet allowing all the differences 
in the world because it is no power. It has no conditions 
and no properties, it simply is the to-be of the being world- 
stuff, which is no force-stuff, but simply the space-filling 
being. The abstract notion of force originates inductively 
when we notice the galornal factors, materity and paterity, 
in the conditions as tendencies and in their equalisations as 
causes of effects. The opposite forces may vary infinitely 
to form the different conditions of stuff, but their product, 
galom, never varies because it is the absolute essence of the 
world. 

No words are able to illustrate such ideas as simply 
and nicely as a correct figure for which I refer to the Ap- 
pendix, (A. 5). The figure illustrating the fundamental 
principle of galomalism is not only substituting multiplica- 
tion and division for addition and substraction of the forces, 
but it also shows the philosophy of galomalism as the first 



MODEffLN NIRVANAISM 75 

which is neither extremistic nor mechanistic. All monisms 
and dualisms are extremistic because their entities are ex- 
tremes which exclude the logical necessity of infinity in the 
small and large and in the weak and strong. Galomalism 
has no such extremes but has the infinities. 

Infinity, a simple concept, was said to be inconceivable 
because the people were trying to imagine it as a quantity. 
But the concept of quantity includes limitation and dimen- 
sion. "Unlimited quantity" and "infinite universe" are self- 
contradicting phrases. Quantities and units are always lim- 
ited and dimensional. 

Kants categories of quantity within which "pure reason" 
was supposed to move and beyond which it could not get, 
were the one, the many and the all, or unity, plurality and 
totality. For instance, the atom is the one, the aggregation 
of atoms into a substance is the many and the finite sum 
of atoms in space is the all, the universe. 

These categories are the limits of all mechanistic theories 
which caused the latest "ignorabimus." Beyond these limits 
is "the unknowable" of the world-mechanics, who are in- 
consistent enough to talk about an "infinite world," when 
they have but a world-all, a universe. 

But the logical concept of infinity is independent of the 
mechanical quantities. Infinity is not a quantity because 
it is unlimited, dimensionless and unmeas arable by units and 
figures. The infinitely small or weak is neither a null nor a 
one nor any definite quantity, but according to our power 
of imagining, the small may go way below the smallest unit,, 
may it be an atom or even electron, and the large may go 
beyond any "all" be it even the "universe." 

1 To shorten this objection to the principal foundation 
of Kant's critique, I postulate in place of Kant's categories 
of quantity as limiting our possible knowledge of the world 
to the exclusion of the knowledge of the absolute, the relative 
categories of the small and the large. From a choosen 
normal we call that which is below it small and that which 
is above it large, which does not exclude the infinities. But 
it must be understood that this division is an arbitrary act 
and that our quantities do not concern the world as such 
which is neither small nor large and, therefore, not conceiv- 



74 WM. DANMAH 

able as a quantity. After all infinity as a necessity, not as a 
quantity, is a very simple notion, easily understood. 

The difference between dualism and galomalism may be 
shown by an example : Empirical science found that it can- 
not separate the two counterforces. This was stated in the 
sentense: "No matter without force or energy, (heat), and 
no force without matter." If we put for the passive force 
M, and for the active force P, as in the figures of the Ap- 
pendix, then this empirical decree reads like this : No M 
without P and no P without M . 

There are philosophers who disregard facts ; experiment- 
ers in mediumism have met them. But those who try to ac- 
knowledge facts had to take position to the above empirical 
induction and they did it in accordance with their principles : 
The materialists said: "No matter without energy and 
no energy without matter — consequently energy is but a prop- 
erty of matter." The energeticists said. — "consequently mat- 
ter is but a form of energy." The dualists said: — "conse- 
quently, they both are there, matter and energy or spiritus." 

But if they were both there and, therefore, the world-stuff 
the combination of matter and spirit, it would only be plainly 
logical that a separation of them were possible and that each 
could be obtained in a pure form. Therefore, dualism is not 
in accordance with that accepted empirical decree, which is 
also contained in the empirical laws of nature. 

Since now neither of M and P can be without the other, 
as also shown in our figures, galomalism follows, namely 
that neither of them has an independent existence, that there 
is neither matter nor spirit, that M and P are not combined, 
because otherwise separation would be possible, but that they 
are multiplied as the factors of that which really exists. 
Only their product, galom, is essence. 

Some readers, not used to consider philosophies, may ask 
what all these considerations have to do with the ghosts ? 
Absolutely nothing with supernatural spirits. A super- 
naturalist has but contempt for the study of nature. But 
the readers who believe the ghosts are natural beings have 
reasons to study the general principles of natural philosophy, 
which now includes nirvanalogy. 



MODERN NlRVAJNAIiSM 75 

Nirvanaism being the keystone of galomalism, we must 
first build the flanks of the arch before we can set the key- 
stone. 

XIX. TEE CONDITIONS OF STUFF. 

Ontology, the first branch of philosophy, is the sciene of 
being ((Greek: on). It was, of course, no science as long 
as it started with a hypothesis. By proving that galom, the 
constant force product, is the essence of stuff, and, therefore, 
this galomal stuff the being of the world, the ontological 
question is answered scientifically in Article IX and the 
Appendix thereto. 

The second branch of philosophy is called metaphysics. 
It consisted of unproven doctrines of that which is behind 
(meta) nature (physis). Metaphysics, when true, is the 
science of that which causes the world-process or which makes 
nature necessary. The efficient, causing and requiring part in 
the world is the reality. Galomalistic metaphysics is the 
science of reality. 

The metaphysical question which we have to answer is 
this: Wherein consists reality? Stuff is the being. What 
is there about stuff that is real, efficient and acting and 
causes nature ? 

The religionists, believing in "nature and personified 
mind," made this supernatural mind the metaphysical, and 
since this nonentity was unknowable, with the religionists 
metaphysics became a matter of belief. 

The materialists made their "motion of atoms" the meta- 
physical. The spiritualists made fire or the burning of their 
world-spirit the metaphysical. The energeticists made first 
the circulation of their energy and then the equalisation of. 
the intensity-factors of that world-energy their metaphysical. 
The dualists made the "distribution and redistribution" of 
matter and ether, energy or spirit the metaphysical. 

! None of these vague metaphysics could admit anything 
but a mechanical nature, entirely unfit for many things that 
happen and especially for the production of ghosts. 

Galomalistic metaphysics may be condensed into this sen- 
tence: The differences in the conditions of the world-stuff 
are the cause of all happenings in the world, or of nature. 



76 W!M.' DiAINlMIASR 

The actions, processes and happenings in the world re- 
quire that different, especially antipolar conditions of stuff 
desire of and meet for equalisations. The differences in 
this respect are called antipolarities. Without their juxta- 
position nothing can happen. The existing antipolarity in 
the world is the metaphysical reality, the cause of nature. 

There is no difference in the essence of stuff, uniformly 
and continually galom extends in time and space, therefore, 
galom itself is not the cause of nature and neither is it 
affected by it, being absolute. But the two factors of galom, 
materity and paterity, being inversely proportional, may 
vary and form different proportions within the absolute pro- 
duct, and these proportions form different conditions of stuff, 
here harder and colder and there softer and warmer than the 
average, according to which of the forces is overweighing 
the other, and these conditions cause nature, because the 
forces, being towardly opposite, require to do away with the 
differences and establish indifference. 

If in a certain substance the counterforces are equally 
strong, we call its condition equilibrated, neutral, indifferent. 
This substance is at the zero of preponderance and, theor- 
etically, we call it zeron. In the appended figures, the 
zeronic condition is represented at the point 0. If the world 
were consisting purely of zeron, without deviations from the 
point of indifference, there could be no equalisation of con- 
ditions ; the world would be uniform, processless, dead. But 
this is only one possible case which does not happen to be 
the true one. 

The condition of the world is partly out of dynamic 
equilibrium. 

It is not mechanical equilibrium which is meant, because 
dynamics, properly understood, is no part of mechanics. 
Whether the dynamic inequilibrity is limited to our world of 
fixstars and nebulaes, or whether away from it there are other 
such living worlds is a question which concerns us but little. 
But it is another question, why the world is to some extent 
out of equilibrium. 

To suppose a supermundane disturber has become im- 
possible, because the infinite allows of nothing outside or 
above it, leaving no room for it. A "first pusher" may have 



MODERN NIBVANAISM 77 

stood outside of the "universe" of the old philosophies, but 
galomalism has no universe and, therefore, no standing place 
for an outside pusher, nor interparticle place for an inside 
mover. Space is taken up completely by our galomal stuff. 

An initiating cause for the world's dynamic inequalibrity 
could not exist, because such cause itself would have to be 
founded in inequilibrating conditions which are the only 
causing ones, are, therefore, always contained within 
causality even when temporally stagnant. Suppose there was 
a time when there was no inequilibrity, there was then noth- 
ing which could have disturbed the infinite dead world, be- 
cause nothing else would have had the possibility of existence. 
Nothing could have started causality by causing antipolarity 
because that which is at equilibrium or apolarity can not get 
out of it by itself. 

It is, therefore, evident that a varying amount of anti- 
polarity has existed in the world from eternity as the cause- 
less cause of nature. This necessary conclusion does not in- 
convenience us, because the absolute essence of the world is 
not affected by it and allows of varying conditions. 

The further we go back in time, the greater was that 
antipolarity. In many cases it may have been stagnant 
from eternity until circumstances favored equalisations. 
JSTature then had a beginning. The sun being a large body 
of solid and liquid elements which never went through a 
process, because otherwise they would not burn as they do, 
happened to get into a nebula or very large body of polar 
gases, mainly hydrogen, and made it its atmosphere, began 
to burn and started the nature of the solar system. Before 
the sun acquired that atmosphere he may have existed from 
eternity as an elementary virgin body in argon or other 
zeronic surroundings as a dark star. (A 11). 

Antipolarity had no beginning, but the natures of the 
various stars with nebular atmospheres had beginnings and 
will have ends. { 

We gain an idea of how great the differences of con- 
ditions or the antipolarities may be by comparing the heavi- 
est and most matero-polar element, we know of, uranium, 
with hydrogen, the lightest and most patero-polar. In weight 
uranium is 240 times as heavy as hydrogen. If now hydro- 



78 WM. DANMAR 

gen be heated and uranium cooled in temperature as much 
as possible, then their conditions are very far apart, so far 
that with equal amounts of cold or "matter," hydrogen can 
have 100,000 times as much heat as uranium. And still, 
equal volumes of these substances in any temperatures are 
equal masses of stuff because they are equal amounts of 
galom. 

It is such antipolar conditions that require and cause 
nature or the process of their equalization in order to estab- 
lish equality at dynamic equilibrium, the object of nature. 
Inasmuch as a certain mass of stuff has a condition which 
is internally bound or latent, it is a substance. Stuff and 
condition together form the concept of substance. 

The substances have been reduced to a number of so- 
called elements. The materialists have made some futile 
attempts to explain "the interior constitution" of substance 
in accordance with their atomic hypothesis. The condition 
of a substance then was a certain aggregation of atoms, 
grouped in molecules and vibrating in a certain manner. 
But since atoms and molecules have been degraded to mere 
names for chemical proportions, we shall not waste time 
playing with the hooks and hinges of molecules. 

It will be expected that galomalism as a new philosophy 
has also a new explanation of the interior constitution of 
substance. It is illustrated in the Appendix as the spantomic 
constitution. (A 6.) It consists of undulating motions of 
strengthenings and weakenings of the counterforces through 
the substance. 

This matter is mentioned here only because so much fuss 
has been made in regard to atomic and molecular constitu- 
tions that there may be people who would not think much of 
this entire philosophy if it did not furnish a new so-called 
"constitution" in place of the molecular. For nirvanaism, 
my present aim, it is of but little importance. 

In the inorganic part of the world, the conditions of stuff 
may be divided into four interwoven classes: temperature 
and electricity which are the loose conditions, and chemicat- 
ure (chemical condition) and latenture (latent condition, 
"aggregate state")' which are the bound conditions. Beside 



MODEiRN NIRVAMAIiSM 79 

these there are the organic conditions which are complicated 
equata of the elementary condition. (AT). 

Since our metaphysics is the science of conditions and 
physics the science of their equalisations, the conditions of 
the world-stuff and what happens in them are of special in- 
terest also to those who want to know something about "the 
other world," which is no "other world" at all than ours, 
except in regard to conditions. (A 8). 

XX. MAGNETISM AND GRAVITY. 

Neither materialism, energism or spiritualism nor dual- 
ism has a consistent explanation of magnetism and none of 
gravity. 

The two counterforces of stuff, materity and paterity, 
are equally important as factors of essence, but they are of 
towardly tendencies; they, therefore, strive to balance and 
neutralize each other. An active force can be satisfied only 
by a passive force of equal strength. If, therefore, in two 
conditions the one force is overweighing in the one and the 
other force in the other condition they try to equilibrate 
through equalisation of the conditions formed by them. 

On an average the world is at equilibrium, but in some 
important details it is not. The necessity of establishing 
and maintaining dynamic equilibrium throughout is magnet- 
ism. It is the cardinal necessity in the world of which all 
other necessities are branches. In regard to conditions, mag- 
netism is the form of their dynamic relations. 

Magnetism has two opposite energies, attraction and re- 
pulsion, which are correlative factors like the counterforces 
which they represent. These energies are, therefore, under 
the same law as the forces, which means that they are in- 
versely proportional. 

Being towardly opposite in tendencies, it follows: 
Materity attracts paterity and repulses materity ; paterity 
attracts materity and repulses paterity. 

Both energies are always present and on the average of 
equal strength, just as well as the essential factors which exert 
them internally and externally. In a polar condition, the 
smaller energy is neutralized by an equal amount of the 
larger energy, and of the latter it is but the overweighing 



80 WM. DANMAE 

part which exerts itself externally, or rather in touching con- 
ditions, either as attraction or repulsion of other forces. 
Indifference does not mean absence of magnetism but equal- 
ity of its opposite energies. 

If two substances are in the same realm of polarity, for 
instance both with preponderant specific heat, they repulse 
each other. All polar gases repulse each other and themselves 
which causes their diffusions, and all liquid and solid sub- 
stances repulse each other and themselves which causes their 
solutions. But if two substances are antipolar, being on op- 
posite sides of the zero-condition, then they attract each 
other. The zero-substance, zeron, is indifferent to all other 
conditions because it has no preponderant energy. 

Magnets with preponderant heats of temperature or 
electricity and to some extent also chemical magnets induce 
the surrounding substances, and if these are air of cool tem- 
perature, the magnets gain atmospheres by attracting and 
strengthening the cold or materity of the air. In this way, 
the attraction is transmitted through induction of an at- 
mosphere to other bodies, for instance from the earth to 
the moon. Preponderant or transmitted attraction exists 
only between antipolar conditions which in this way main- 
tain the average equilibrium, and the attraction is the 
stronger, the greater the antipolarity. * 

To say that "matter attracts matter" means as much as 
that women attract women. In reality, feminality attracts 
masculinity and repulses feminality and vice versa "Uni- 
versal attraction" is a mistake. There is just as much re- 
pulsion as attraction. 

The law of preponderant forces and energies is illustrated 
in the Appendix. It is also shown how through transmitted 
energies, the general equilibrium of the world's condition is 
maintained. The preponderant energies cause tensions, 
pressures, motions and meetings for the equalisations of 
stuff-conditions. Only these preponderant energies are 
exertive in nature and externally effective while those bal- 
anced in the substances are imperceptible. 

Gravity is the preponderant attraction in the magnetism 
between differing celestial bodies. It differs from other such 
magnetic attraction only through its greatness. The sun 



MODERN NIRVANA-ISM 81 

attracts the earth, because the larger parts of them are anti- 
polar. Two suns of equal polar conditions repulse each other, 
or, if the resultants of each of their polarities should be 
apolarity, they would be indifferent to each other. Small 
bodies on earth are heavy because they are colder than the 
earth. This antipolarity is partly in the chemical conditions 
and partly in temperatures. The attraction per volume to 
volume need be but small, the size of the earth multiplies it 
to its greatness. 

In the Appendix, magnetism receives the same classifi- 
cation as the conditions of stuff, the chemical, latental, tem- 
peral, but in a general view, it is required and agrees with 
experience, that the colder the bodies on earth, either chem- 
ically or in temperature, the heavier are they. It follows 
that in case we heat a body, we reduce its specific weight, 
which also agrees with experience. Yet the weights of sub- 
stances, "atomic and molecular" weights, are not exactly 
true measures of their materities, because parts of the latter 
are neutralized in the substances. But the preponderant 
part is so much multiplied by the size of the earth that the 
other part is negligibly small, especially with the heavier sub- 
stances, while with the gases it may play its perceptible part 
as is indicated by the smaller "atomic heats" of them. 

The immense gaseous masses between the celestial bodies 
are induced to form magnetic atmospheres which intersect 
and extend indefinitely, transmitting the magnetic induc- 
tions between the bodies. 

A falling body compresses the resistance of the air in 
front of it, thereby increasing its coldness which cools the 
body, increases its antipolarity with the earth and the attrac- 
tion, expressed in the increase of its motion. 

Now, there is Newton's law of gravitation. It differs 
from the other laws of nature which we have accepted, in this, 
that it is not an empirical but a speculative law and that it 
supposes an entirely different form of increase of a force or 
energy. The other laws, Dulong and Petit's, Ohm's, Boyle's, 
have been gained inductively from observations of experi- 
ments, but Newton's law has been deducted from spatial 
and mechanical circumstances which are not pertaining to 
the essence of things but are modifying relations. 



82 '' WM.' DlAiNMAR 

Newton's law of gravitation starts with the unproven 
supposition that the energy of the fall, misleadingly called 
"velocity," increases uniformly. It is a mechanical law 
represented by the angle and cone, instead of by the logarith- 
mic curve. But uniform increase includes the zero at its 
start. The energy that causes the body to fall, gravity, ac- 
cordingly, begins with nothing and then gains equal amounts 
in equal units of time, wherefrom is not stated. 

Newton's law which destroys "potential energy" and 
creates "kinetic energy" out of nothing, conflicts with the 
modern "law of the preservation of energy." The gravity 
of the body before the fall began was weight, at the beginning 
of the fall that weight was transformed into fall-energy, 
which, therefore, begins with a certain strength fixed by spe- 
cific weight. It has no zero. 

I am fully aware of what I am doing when showing 
"Newton's great law of gravitation" as a mistake. It has 
been the greatest obstacle to modern philosophy. It pre- 
vented the explanation of gravity. It compelled and forti- 
fied the mechanistic theory of nature. It made the ghosts 
seem impossible, theoretically. 

In the Appendix, I explain this untrue law and the 
objections to it more fully — (A 9). Newton's law is the 
principle one of the mechanical "laws of nature" which 
make the spiritists appear as "frauds and lunatics." It is 
a great untruth which must be removed in order to prove 
nirvanaism. (A 10). 

XXI. THEORIES OF NATURE. 

Ontology and metaphysics are followed by physics as 
the third branch of philosophy, explaining nature. We have 
also a fourth branch, nirvanalogy, which concern itself with 
the products of nature. 

The direct meaning of "nature" is birth. Its appli- 
cation to the world process dates from the time of matri- 
archism. Concluding from themselves to the world in gen- 
eral, humanity conceived the origin and production of new 
conditions and things as giving birth to them by the uni- 
versal mother or matter. 

Nature, (Latin: natura,) was the manner in which the 



MODfBRN NIBVAiNAItSM 83 

world-mother created all things. The word was maintained 
also when the naturing entity became a world-father and a 
pair of world-parents and is still maintained when we see 
that it is a hermaphrodite. 

It was not wrong that the primitive philosophers bor- 
rowed their symbols from sexualism, because in regard to 
ontology and metaphysics, there is no difference between 
the organic and the inorganic, the difference is only in 
physics. To perceive the natural world as being sexual is 
true in principle, though the form may be symbolical. 

Since galom is constant and stuff commensurate, there are 
no differences in the world but those of conditions. Nature, 
therefore, can consist only of changes of conditions. The 
question is now which direction has this process of changing 
the conditions of the world-stuff, and here it is where we meet 
the different theories of nature. Tour propositions have been 
forwarded : 

First, nature has the direction from the warm and soft 
to the cold and hard condition, it is, therefore, a general ma- 
terialisation- of the world. This theory of nature finds its 
principle representative in the Kant-Laplace theory of the 
origin of the solar system (A 11). 

Second, nature has the direction from the cold and hard 
to the warm and soft condition, is, therefore, a general spirit- 
ualisation of the world. The latest notions in accordance 
with this theory are those forwarded by some experimenters 
with the heaviest and coldest substances of the uranium class, 
who actually believe that these substances create heat and 
transmute to substances with high specific heats such as 
helium. 

Third, nature is a pendulation in the above two oppo- 
site directions, an everlasting meaningless forward and back- 
ward process, a perpetuum mobile, a circulation of forces, 
etc. This theory is the most popular. 

Fourth, nature is the process of equalizing the conditions 
of the world-stuff and equilibrating the forces of this stuff, 
it has, therefore, the direction from both sides of the in- 
equilbrating conditions, or from both sides of anti-polarity 
to the middle, the point of dynamic equilbrium or apolarity. 
This is the galomalistic theory of nature. 



84 "WM." BANMAP- 

It is the first and third propositions which are most pop- 
ular and often both accepted by one and the same scientist 
the first for his astronomy and the third, for his philosophy ; 
inconsistency being the rule. 

Materialism explains nature as a process of uneven dis- 
tribution and redistribution of atoms, which in their interior 
have no need for it and do not change by it. Through mere 
mechanical and unexplainable motion the atoms condense 
to various substances and bodies of which the organic are 
the most peculiar, and then again they disperse to vapors 
and inperceptible gases, only to come back and go the same 
round again for all time. i 

Mechanics is the science of the motion and rest of bodies. 
Since nothing can happen in a world of material atoms and 
empty space but motion or change of location of the atoms, 
the materialistic explanation is rightly called "the me- 
chanical theory of nature," but it is not the only theory 
which is mechanical. 

The material world, then, is an ever-running machine, 
a perpetuum-mobile, which produces an destroys repeatedly 
and perpetually without cause or purpose and without ever 
consuming its motion and material. Scientists who most 
emphatically deny the possibility of a perpetuum-mobile in 
a small scale believe in it in a large scale. ' It is the size that 
inmoses on them. ', 

X ' 

The world-process accordingly is a useless play of pur- 
poseless atoms which never began and will never end and 
which furnishes no final product, such as finished ghosts. A 
man also is a machine of moving, pushing, dancing atoms 
which finally fall apart when no individuality of the man 
is left. No believer in this mechanistic explanation of nature 
can accept the ghosts if he is something of a consistent thinker. 

The spiritualistic theory of nature was not developed 
very far. A continual burning, "an eternal becoming," as 
Heraklitos called it, was nature to the genuine spiritualists. 
A final product of the process is also excluded in this case. 
Spiritualism knows no ghosts, that is to say, true spiritual- 
ism, as explained in a previous article. The world-spirit 



MODERN NIRVANAISM 85 

may at times condense and take material conditions, but 
always strives back to the spiritual. "The world fell into 
matter ;" nature is now the process of spiritualizing the fallen 
materialized world. The English experimenters with "radio- 
active matter" are helping this process along by "unlocking" 
the spirit or energy of the most material conditions, and by 
furnishing the opportunities for "atomic disintegration" and 
"self -transmutation. " 

The dualistic theory of nature explains it as a con- 
tinual shifting of matter and ether or spirit. The material 
atoms remain moving as before, but instead of in empty 
space, they move in resistless ether, which plays no part in 
the performance except to get out of the way. But it is 
seldom the dualists handle their two entities consistently. 

Somewhat differently denned is nature by the dualism 
of "matter and energy." Spencer explains it as "distri- 
bution and redistribution of matter and energy." Energy 
in forms of heat takes the active part as if taking hold of the 
atoms and moving them around like a horse a cart. But 
this energy is like a horse that carts earth from one dump 
to another and back again, the same circuit all the time, 
never getting through. It is evident that this dualism has 
no room for the ghosts. 

The nature-theory of that energism which denies matter, 
differs from the above pendulatory theories inasmuch as it 
leads the pendulum to equilibrium and a stand-still, but 
it is not a dynamical but a mechanical equilibrium, that of 
even distribution of energy, that it leads to. Energism ex- 
plains nature as an equalization of varying "intensity-fac- 
tors" of energy. Of course any equilisation in any line leads 
to a condition of uniformity. The effect of the nature of 
energism is uniform distribution of energy in space. The 
process is mechanical, the result is mechanical entropy. But 
it is a general entropy, mainly in temperature, which can- 
not be represented by ghosts. 

A dualistic energism with an active and a passive energy 
could perhaps postulate a notion of individualized entropy, 
similar to nirvana, but the unpopularity of the ghosts pre- 
vents the energists to establish anything so unprofitable. 

All the above theories of nature are mechanical, taking 



86 Wta. DANMAit 

into account only bodies, masses and their motion, not the 
forces. Dynamics is not the science of motion but of forces. 
The mechanistic philosophies have no such science. It is 
not a part of mechanics, it has its own laws, as shown in 
the Appendix. 

Monistic mentalism explains nature as the thinking of 
its world-mind. This process produces ideas which are the 
things in the world. Generally these ideas are continually 
remodelled, but some of them may be lasting and then form 
the ghosts. It is not clear though, whether the "spirits" 
are mere minds from brains or whether they extended 
through the entire nervous system of the living. But they 
are pure abilities without bodies, conscious thoughts without 
brains. 

But mentalism was combined with materialism. It 
placed mind above nature or the working of the material 
machine, it became supernatural. This is inconsistent with 
nature, the concept of which includes all processes and func- 
tions in the world, also those of minds, but I have no time to 
point out all the inconsistencies of this semi-supernaturalistic 
dualism. Nature here also remains what it was before, the 
everlasting rush of the material machine, but each living ma- 
chine, such as a man, is manipulated by an individualized 
piece of the supernatural mind, which leaves it at dying to 
exist as a "supernatural spirit." 

It is a peculiar fact that of all the old philosophies this 
phantastic unscientific dualism of "matter and mind" or 
"nature and spirit," or "the real and the ideal," or "the 
physical and the psychical," or whatever the two entities 
are called, is the only one which can admit the existence of 
ghosts— no natural ghosts though, but "supernatural intel- 
ligences," commonly called "spirits." 

The galomalistic theory of nature means: The world- 
process is directed neither from the warm to the cold nor 
vice versa, nor does it pendulate, but it works from both 
sides to the middle. Nature is the process of equalizing 
the anti-polar conditions of the world-stuff and equilibrating 
its counter-forces. The most effective form of nature is 
organic life and the products of it are the vegetable, animal 
and human ghosts and the resulting condition is nirvana. 



.'"' MODOEJRN NURVAiNAlSM 87 

XXII. TEE LAW OF NATURE. 

Since that English judge who pronounced the medium 
Slade, guilty of fraud, based his decision on the testimony 
of experts who said that "spiritism" is against the known 
laws of nature, an assertion often made by opponents, these 
laws should have been the main subject of discussion for the 
"spiritualists" if they were "up-to-date." 

The "great known laws of nature" referred to are the 
mechanical laws of materialism, and anyone who knows both, 
"spiritism" and these laws, must admit that there is a deadly 
conflict between them, and that if the one is true, the other 
is not. \ 

Except supernaturalists, everybody considers it a self- 
understood matter, that all happenings in the world must 
take place within the laws of nature if they are the true laws 
and no mistaken fictions of speculators. Let me put the 
issue clearly : If the laws of nature of materialism are true, 
no mediumistic demonstrations will ever be sufficient to 
prove the existence of "spirits" ; they simply cannot be. 

Some "modern spiritualists" have avoided the struggle 
against "the great known laws of nature" of materialism 
by taking the position that besides these "material laws," 
there are also "spiritual laws," which reminds of the time 
of Galileo when the starters of modern science, to avoid 
being burned at the stakes, advanced the suggestion that 
there were two kinds of truth, "religious" truth, according 
to which the sun swung around the earth, and scientific truth, 
according to which the earth swung around the sun. 

As there is possible but one truth, so also but one true 
law of nature. Truth is the agreement of our ideas with 
facts and things as they are, and a true law is the mathemat- 
ical representation of essentally and circumstantially re- 
quired actuality. 

Commonly a law is a rule of action made by a power. 
A law is always made and if referring to social matters 
may have various applications. We may abide by it or 
break it. The ruling necessities in nature, founding in the 
essense and conditions of the world-stuff and modified by 
circumstances in space and time, were also conceived as 



88 "WM. DANMAR 

laws made by a supermundane law-giver, and were, there- 
fore, called "the laws of nature." Science has dropped the 
religious sense of it but has kept the term. 

According to the scientific use of the term "laws of 
nature," they are not made by a power nor are they con- 
tained in reality, but they are formulated by men to express 
the necessities for nature and the circumstances in nature, 
in order to define and predict the form of processes as re- 
quired and fixed by the essence and conditions of the world. 
These laws, therefore, are evervalid, unchangeable, all em- 
bracing, unavoidable, exceptionless. 

But a law may not only be that of nature as a process 
but also that of conditions and essence. If the law that 
expresses essence is known, the others follow. There being 
but one essence, there can be but one law of nature as the 
mathematical form of all happenings and processes, neces- 
sary by existing conditions of the world-stuff. 

The "laws of nature" are of two classes: empirical and 
speculative. The empirical laws of nature, such as Boyle's 
in physics, Dulong and Petit's in chemistry and Ohm's in 
electrics, which are all accepted and embodied in the one 
law of the inverse proportionality of the counter-forces, are 
not those "known laws of nature" which make our ghosts 
impossible because no philosophy heretofore has made use 
of them, they agreeing neither with monism nor dualism. 
| But the speculative laws of nature of materialism, which 
are the same as the laws of space and time, bodies and motion, 
or of the science of mechanics, — these are "the known laws" 
on which the opposition to "spiritism" is based, and these 
laws I prove to be delusions. 

The mechanical laws have not been gained by careful 
experiments with stuff, like the empirical, but they have been 
speculatively deducted from the conceptions of space and 
time. They are the laws of spatial circumstances and as 
such are laws in nature, modifying the law of nature which 
refers to essence, forces, conditions and actions. 

But the mechanical laws of rest and motion have also 
been applied to forces and energies, thereby making dynamics 
a part of mechanics. These laws are based on the suppo- 
sition of uniform increase of a natural force, while the em- 



MODERN NIRVANAISM 89 

pirical laws show a geometrical increase. The principal 
difference between these laws regarding the forces consists 
in this: the speculative laws are represented by an angle 
and the empirical laws by the figure limited by the logarith- 
mic curve and its axis. The first include the absolute zero 
of a force and the latter exclude it. 

The mechanical increase is shown best with a machine, 
it starts its work with a zero and then produces a certain 
quantity in every unit of time, according to arithmetical 
progression. But nature never starts with a zero but always 
with a certain quantity, like in the production of bacteria 
of which one becomes two, these four, these eight, etc. The 
difference between mechanical and natural production is 
now as follows: 

Machine: 0, 1, 2, 3, 4, 5, 6, 7, etc. 

Nature: 1, 2, 4, 8, 16, 32, 64, 128, etc. 

Nature is no machine. These two progressions as laws 
of forces show in the simplest manner the difference between 
"the known -laws of nature' 7 which are untrue and, the new 
law of nature which is a proven truth. In the Appendix 
more complete proofs are to be found. 

Nature being the general process of equalizations of stuff- 
conditions, the law of equalization is the immediate law of 
nature. Here now we meet "a known law of nature' ' which 
is a peculiar compromise between the mechanical and the 
empirical laws, but wrong all the same. It is Richmann's 
law of equalization which has been accepted by the mater- 
ialists and not yet objected to by the energeticists. (A 12). 

The illustration of this law in the Appendix shows that 
it supposes the indistrutibility of matter and the constancy 
of the product of matter times heat, our galom, but it 
destroys heat. Why not ? To materialism heat is but a 
property of matter and properties are destructible, only entity 
is not. The said law was formulated before a the indistructi- 
bility of heat" was proclaimed as a consequence of "the 
law of the persistency of energy." 

The energeticists have not yet objected to Newton's law 
which lets a natural energy start with nothing, nor to Rich- 
mann's law which destroys a natural force partly, neither 
have they conformed to the empirical laws. Of official 



90 "WM. DANMAR 

scientists it could hardly be expected to oppose Newton's 
laws and independent philosophers, there are not many. 

The galomalistic law of equilization as illustrated in the 
Appendix, is a part of the mathematical representative of 
the entire system of galomalism, called contravaxantism, but 
I cannot demonstrate it here. From what has been estab- 
lished before, it is evident that the following conditions are 
required from the true law of equalization: first the con- 
stancy of galom, second the permanence of stuff or of the 
total mass of the equalizing substances, and third the equal 
importance of the two counterforces. 

For instance if the one substance has 2 M x 16 P and 
the other 8 M x 4 P for its factors after they have equal- 
ized the factors are 4 M x 8 P ; they are now the mean pro- 
portionals of the forces of the elements. Their product 
remains constant but the forces which have no being, are no 
entities, reduce with each equalization, as required to main- 
tain the constant product. The law of persistency is ap- 
plicable only to that which has being, which in the last in- 
stance is nothing but stuff, maintaining its essence. But 
forces and energies are changeable and reducible and prop- 
erties are destructible. 

The equal importance in opposition or the equal essential 
strength of the counter-forces shown in the law of equali- 
zation of conditions causes the continuance of this process 
until the condition of dynamic equilibrium, nirvana, is 
reached. The law of nature leads to the final zero of nature. 

XXIII. INORGANIC LIFE. 

Organic life being supported by inorganic life, the study 
of the latter is fundamental for the study of nirvana, be- 
cause in the inorganic we find much simpler forms and con- 
ditions and yet the same essence and law as in organic life. 

The condition of the dimensionless mass of stuff of the 
world is not uniform. Particles separate into various con- 
ditions and form many substances. These conditions are 
mainly temperature, electricity, the chemical and latental 
conditions and those of organic life and its products. 

If we now call the average or middle condition of the 



MODERN NIRVANAI8M 91 

world-stuff, where the counter-forces are equally strong, the 
zero of dynamic preponderance and the equilibrated sub- 
stance at this zero the zeron, then the entire world would con- 
sist of zeron if nature, the equilibrating process had accom- 
plished its task. i 

This theoretical zeron is fully corroborated by facts. We 
know at present several indifferent or dead substances, the 
so-called "reactionless elements." Their names are argon, 
neon, krypton, and xenon. They are dead because they enter 
no action and take no part in nature. Only under such great 
strains as exercised in a laboratory do the dead substances 
materialize their latent conditions from the gaseous to the 
liquid, but that is the only change they undergo ; they cannot 
be induced to enter a chemical process. 

While it is said of the substances of nature that, on ac- 
count of their interior constitution, they are temporarily at 
"lable equilibrium," the substances of death are at "stable 
equilibrium." It is a fixed interior equilibrium of the 
counter-forces which causes these substances to be self- 
sufficient, indifferent and inaffectible. These inorganic 
substances differ somewhat in their chemical conditions; 
they have been placed into different chemical periods as 
if each such period had its own antipolarity and dead point. 
It would indicate that inorganic nature cannot reach the final 
point of perfect dynamic equilibrium. But we must go 
slow with that conclusion. 

Helium has also been found to be a dead substance. It 
originates in the liveliest of lifes and arises like a phoenix 
from the hottest of fires. It is the product of the combustion 
of radium and hydrogen. The experimenters have not seen 
this combustion but still believe that radium is doing it 
all alone, contrary to the laws of nature. "Atomic disinte- 
gration" and "transmutation" form important parts of their 
explanations. 

According to Dulong and Petit's law, the heavy sub- 
stances of the class of uranium must have a very low factor 
of heat and can, therefore, not furnish the heat radiated in 
the process in which such substance plays part. But people 
who believe that coal when burning furnishes the heat of 



92 WM. DIANMAR 

the fire instead of the oxygen, may also believe in the locked 
up heat of radium doing such wonders when "unlocked. " 

Hydrogen, present in the air to a small degree, can pass 
through enclosures as well as helium, if strongly attracted, 
and can continually come in contact with radium to pro- 
duce helium, or, if radium lies in water, hydrogen can be 
gained from the water to produce argon like organic life 
gains hydrogen from water to produce zeron. 

If we assume that the passive force (materity) of uran- 
ium is 240 times as strong as that of hydrogen (it weighing 
240 times as much) than the latent heat of hydrogen is 240 
times as strong as that of uranium and with equal amounts 
of materity (say weight) of both, the former holds 57600 
times as much heat as the latter, if measured as quantities. 
Before equalizing chemically with uranium or radium, hy- 
drogen changes a large portion of its latent heat into tem- 
per al heat (heat in temperature) which is then "the large 
amount of energy produced by radium" as wrongly con- 
ceived by the experimenters. Fortunately, on earth, this 
process is very limited but the sun with its virgin elements 
has an atmosphere rich of hydrogen and in it burn the va- 
pors of the opposite chemical extreme, such as uranium, 
radium, etc., producing helium and freeing an immense 
amount of heat of the hydrogen, the solar heat. 

On the sun there is the liveliest of inorganic life between 
the extremes of chemical reality and without requiring or- 
ganic life, these extreme conditions with one immense action 
jump to zeronity, into nivana at helium and to that extent 
that it has become helium the sun is dead. 

Where there are no nebulae, the interstellar spaces are 
filled with dead stuff which was never in polarities and never 
went through a process but was dead from eternity. The 
dead stuff transmits any influences, such as inductions and 
radiations, indifferently. Ether there is none. 

The part of the world in anti-polarity is comparatively 
small, being limited to the celestial bodies, their atmospheres 
and the nebulae. Argon, the principal dead substance, 
reaches way down in our atmosphere, touching the surface 
of the earth with a small percentage of the air. Argon is 
not "the primitive substance" from which it might be sup- 



MODE,RN NIRVANIAISM 93 

posed the others have sprung by an inconceivable act of 
inequilibration of its forces, because this is impossible, but 
as representative of death it is the substance similar to which 
all living substances will become when they have passed 
through nature. 

If the chemical heat of hydrogen is 240 times as strong 
as that of uranium, and if we call this difference 240 degrees, 
then it is probable that the absolute zero of chemical heat, 
which of course is unreal and purely theoretical, is 256 
degrees below the heat of hydrogen. The middle of chemical 
gradation then lies at 16 M x 16 P, which becomes the 
equilibrating point of chemicature and the condition of zeron. 

At this middle is the zero of nature and here is nirvana. 
Near to this point are also the dead substances in their 
normal atmospheric conditions, taking both the chemical and 
physical into account. But near to it is also the atmospheric 
oxygen. It is also indifferent but for physical reasons of 
"interior constitution," its equilibrium is but lable, not stable 
or fixed. In order to enter polarity and become active, 
oxygen burns which means that it first frees more than half 
of its latent heat and becomes ozone which then is eager for 
chemical life. 

If the apolar zeron is about 16 times as heavy as hydro- 
gen or about as heavy as oxygen, it gives us some idea of the 
specific weight of zeroids or the ghosts, which are attracted 
by the earth mainly for physical reasons of temperature. 

Chemical equalizations of anti-polar substances, such as 
solids and gases, or of periodically polar substances, such as 
acids and bases, are the most circumstantial because they re- 
quire the opening of interior constitution and unbalancing 
of "lable equilibriums." In the Appendix to this article I 
oppose the materialistic notion of "chemical combinations" 
and "multiple proportions," and their mechanical laws. 
(A 13). 

The product of chemical equalization is a new substance 
which is not an addition or combination of the forces and 
properties of the elements, but has a new condition, the re- 
lation of which to the elementary is generally unnoticeable. 
The elements sacrifice themselves in the generation and cre- 
ation of a new substance with a new character of its own, 



94 * W1M. DANMAR 

and in that sense, the entire nature in the world is a grand 
process of generation and creation of the final substance, 
zeron. 

iNow let us look at another piece of inorganic life: Of 
a pair of suspended equal balls, we make the one "positively" 
(matero-) and the other "negatively" (patero-) electrical. 
We have now an electrical couple of lovers who desire to 
come together for life. The overweighing electrical forces, 
as explained before, want the equalibration and this desire is 
expressed by the attraction between the balls which feel each 
other and are "conscious" of their locations, never making 
a mistake. 

These balls move together, meet at the middle of their 
way, touch and commit the act of equalization by transmis- 
sion of patero-electricity (negative) to the matero-electrical 
ball (the positive). The balls are now equal, but if still the 
one or other electrical force is preponderant in both of 
them, they repulse each other and are attracted to the 
outer world, which causes them to divert. When also equal- 
ized with the outer world, they hang in their perpendicular 
position, electrically dead. 

Similar stories of anti-polarities, love and life, equili- 
brations and indifference could be told of couples in tem- 
perature, but here life is quieter, because temperatures are 
not as loose and quickly equalized as electricities. 

Inorganic life consists of temperal, electrical, chemical 
and combined equalizations, accompanied by latental changes. 
The magnetic energies represent the motive necessities in 
this life and the circumstances in space and time form the 
mechanical modifications of it. 

XXIV. ORGANIC LIFE, 

While experimental science reduces organic substances 
to inorganic and, reversely, produces from inorganic substan- 
ces organic, thereby overstepping the supposed abyss between 
the two forms of life, or rather finding that there is none 
except in forms where the science of evolution overbridges 
it; while, now, the natural sciences merge all forms of life 
into one grand nature, materialistic philosophy still halts 
at the abyss, unable to cross it. 



MODERN NlttVANAIlSM 95 

E. Dubois Reymond gave this antiquated philosophy the 
finishing stroke when he showed that with the atomic hypo- 
thesis and the mechanical theory of nature it is impossible 
to explain the simplest nerve-affects, such as desire and un- 
desire (lust and unlust) and his judgment of the "Ignorab- 
imus" stands undisproved by the representatives of the 
mechanistic theories. It terminated the materialistic 
period of philosophy of the nineteenth century. 

Materialism was followed by energism, or modern ener- 
getics, a modernized revival of spiritualism. It has done 
some nice work but in regard to organic life, it has not done 
much, though it was an example from this life which was 
used by R. Maier to demonstrate "the preservation of en- 
ergy," which led to the establishment of energy as an entity. 

How a restless "stream of energy" could create individ- 
uality and all the features of organic life is incomprehensible, 
not to speak of the cause and object of life. Mechanical 
accidence as cause of life, and no object at all is what the 
energeticists are inclined to accept from materialism. 

All monistic and dualistic philosophies are bound to have 
mechanistic theories of life because their entities do not 
permit of anything but shifting in space like the parts of a 
machine. A mechanism can be made to walk and talk because 
these are mechanical possibilities, but it can not be made to 
feel and think because these are functions which lie out- 
side of the notion of a machine. It takes an engineer to run 
a machine, but "the vital power," which was formerly ap- 
pointed to be that engineer was discharged by science. 

A man is not "a machine." If a symbol is wanted, let 
it be "a natural laboratory," but we should be big enough to 
get along without symbolism. 

In the previous article inorganic life was explained as 
the process of equalizing anti-polar conditions of the world- 
stuff, and the law of equalization was explained. But that 
law, representing metaphysical reality and the necessities 
therefrom for nature, applies to nature throughout, organic 
life included. A true law of nature admits of no exceptions. 

Inorganic life consists of elementary equalizations, 
especially in temperature including electricity, but in regard 
to the chemical conditions generally only so far as liquids, 



96 WM- BANMAtt 

and especially gases directly come in contact with the vari- 
ous solid substances in favorable physical conditions, espe- 
cially in the required temperatures and the inducements of 
catalysts, such as light, electricity, lire and enzames. 

In order now to reach apolarity also in regard to chemical 
condition, inorganic life is insufficient because it does not 
bring the substances together in the required manner. For 
this reason, say for the chemical reason, it was required to 
develop self-working laboratories which have evolved to 
organic bodies. 

In organic life it is also apparent that the counter- 
forces, materity and paterity, are not satisfied until they are 
balancing each other. The two sexes, therefore, try to estab- 
lish by love and co-operation the equilibrium which each 
unbalanced hermaphrodite is missing in itself. The beauti- 
fying interaction between the sexes, developing art and the 
instinct for beauty has done its great part in the evolution 
of humanity and civilization. 

The investigation of the forms and evolutions of organic 
life have made such progress that "evolution" is no longer 
a matter of hypothesis but a scientific fact. Yet this science 
does not include the explanation of the cause and object of 
organic life, which could never be explained with the me- 
chanistic hypothesis of the extremistic philosophies. Em- 
bryology and geneology have combined to an aspect of organic 
life on earth, so complex and grand that the childish picture 
religionists gave of it has faded. Finding simpler forms 
with every step backward, those who are somewhat acquainted 
with the facts have no doubt that organic life was evolved 
from inorganic. 

We see daily how the organic bodies live on air, water, 
salts, earth, etc, besides, of course, eating substances that have 
already entered organic life. All organic substances can be 
changed to inorganic. When chemistry arrives at the ghosts, 
it will find, that their substances can also be reduced to in- 
organic, but it will meet "reactionless substances" which will 
be hard to work. 

Artificial pharthenogenesis or the substitution of an in- 
organic chemical substance for the male germ in the fructifi 
cation of the female substance of urchins and similar animals, 



MODERN NIRVANAIiSM 97 

shows the close relation between some inorganic and organic 
substances. The principle of hermaphroditism holds good 
in both and antipolarity is required for both forms of life. 
It is, therefore, fitting and proper to call the counterforces 
materity and paterity. 

When on our planet the loose conditions, temperature 
and electricity, were equalized sufficiently in an inorganic 
manner to become temperate, zeronic or mild, the chemical 
conditions began to get lively and enter equalizations which 
they refuse to do in extreme temperatures. This established 
fact that the chemical processes are advanced by temperate 
temperature is very important in regard to organic life which 
is principally chemical life. 

The mechanical difficulties of meeting and touching of 
the chemical substances, scattered in chaotic distribution, 
prevented an easy process. To overcome these difficulties, 
organic life developed, simply to evolve self-working chemical 
laboratories, as remarked before. These organic bodies have 
gained the ability to gather and prepare the various sub- 
stances and to place them into themself, where then the 
equalizing process takes place with all the many features of 
life. 

The leading abilities that were evolved in the organic 
laboratories are their mental ones. Minding in its many 
forms is done through chemical and physical processes as 
well as any other actions of organisms. Psychology is a 
branch of physiology. 

All that we are here for is to labor in the selective intro- 
duction of chemical substances into the interior process of 
complete equalizations of stuff-conditions up to nirvana, be- 
cause no other process leads so well to this final result. 
Mature requires the form of organic life to overcome the 
chemical and mechanical difficulties, and if these were not 
so great but as easily overcome as the temper al and electrical, 
no organic life would be required and exist; inorganic life 
would reach the zero without it. 

Since the complete chemical process requires temperate 
or zeronic temperature it was required that the organic bodies 
evolved in such a manner, that they could maintain the 
average temperature internally and seek it externally, be- 



98 WM. DANMAR 

cause otherwise the chemical substances they swallowed re- 
fused to act in order to get nearer and nearer the chemically 
temperate condition. 

Organic life is mainly chemical life and the trouble it 
involves is to get the chemical provisions for it, but these 
troubles were the cause of the evolution of mankind, these 
troubles and all that is connected with them, including pro- 
generation and the beautifying interaction between the sexes, 
have made organic life what it is today. 

It follows that a proper combination of the economistic 
and sexualistic conception of the affairs of humanity and 
of history will be the true one if consistently developed, 
because it will agree with the true theory of nature. The 
stomach question is the principal question of practical life 
and, therefore, social economy the most important matter of 
public life. To find the best method of production, distri- 
bution and consumption of food and the most favorable con- 
ditions of progressive generation and creation is a great 
problem, far from being solved in present society but in- 
dicated by the scheme of social-democracy. 

XXV. FORMS OF LIFE. 

It is a very multiformous life that has evolved on earth. 
But the science of evolution has shown that these many forms 
mean simply improving adjustments to the circumstances and 
difficulties of life, especially to the best methods of obtain- 
ing food and secure progeneration. It was at bottom the 
requirements of digestion and love that made humanity what 
it is today. The brains of men and their mentality or their 
capacity to perceive and mind how best to obtain the pro- 
visions for life, also resulted from this struggle. A strong 
instinct of self-preservation was evolved in order to main- 
tain life until its natural object, the production of a nirvanal 
body, is obtained. 

The fact that the simplest protoplasm is found on the 
bottoms of waters indicates that this is the place of its origin. 
If we try to picture that origin in accordance with what we 
have gained, we must suppose first a washing together of 
many chemical substances. Under the kindling influence of 



MODERN NIRVANAISM 99 

the sunlight causing a mildly warm temperature, these sub- 
stances, including carbon, oxygen, salts, water, etc.,. start 
among themselves a process of chemical equalization.. More 
varying substances are washed to and introduced into the pro- 
cess, which began in the solid and leads to softer states until 
it reaches a state between the solid and liquid, the slime. 
In this slime condition it stays as far as being perceptible 
to the senses. 

It is arbitrary from what point in the evolution of these 
slime bodies we call them organic; they should not be called 
so until they have organs. Therefore, as long as they are 
depending entirely on the washing-to of their materials 
without making efforts to gain them, they are not organic. 

But in some cases, to carry the process further than 
can be done with the washed-to substances, the slimebodies 
must gain substances nearby which do not touch them. In 
order to introduce such substances into their chemical pro- 
cess of equalizations, the slimebodies extend parts of them- 
selves to reach and fetch these substances, as is well known. 
They also develop bags to collect them which become stom- 
achs. They then develop the ability to move around for the 
collection of food. They are now organic bodies, no matter 
how primitive the first organs may be. 

Hauling and preparing the food and caring for the other 
necessities of a complicated chemical process which leads 
to an equilibrated chemical condition, caused the evolution 
of organs and organisms which finally gained consciousness 
by perceiving individuality and generality. It is, of course, 
understood that galomalism agrees with modern physiology 
in considering minding or mind as a capacity of highly 
organized brains and not as an entity. 

The physiologists are satisfied if philosophy shows them 
the elements for the development of the simplest psychic 
features of life, such as feeling and desiring. Materialism 
could not furnish the proof that all the various forces and 
actions of organic life are already to be found in inorganic 
life in elementary forms, because the passive atoms are in 
themselves perfectly lifeless and inaffectible and a group 
of them, no matter how nicely constructed, remains a mechan- 
ism without feeling because the material it consists of cannot 



100 WM. DANMAH 

be influenced. Neither could dualism explain feeling because 
the two entities of it have no other but mechanical relations. 

In the article on inorganic life I showed on the example 
of an electrical pair, how it feels, desires, acts, lives and 
dies. The chemical pairs in man do the same and their 
lives are composing that grand complex called the life of 
man. Infinite affectibility of the condition of galomal stuff 
enables the evolution of organized feeling. 

The individual organism finishes its process, dies and 
partly arises as a phoenix to enter the sphere of the ghosts. 
To maintain organic life, the evolution of sexuality was re- 
quired. Both forces, materity and paterity, are in the slime- 
body nearly equally strong. Materity or chemical cold is 
attracted by the warm south and paterity or heat by the cold 
north. The slimebody finally polarises as bacteria do under 
electric influence. In the middle is the indifferent section 
where the two halves, pulling in opposite directions, sepa- 
rate. We have now two slimebodies, each continuing life, 
polarizing and becoming two, etc. A dying as with the 
higher organisms is not to be found with the lowest, but it 
is likely that the ghost of such an organism escapes at the 
time when the individual body splits in two. Phoenix in 
this case does not arise from ashes but from remnants which 
became two new individuals. 

We need not follow it up, that from the falling apart into 
two individuals of the first organisms has developed organic 
sexuality up to man and woman, because this is a matter of 
evolution. Inequilibration of hermaphroditism was re- 
quired for it. 

From the slimebody with its first attempt at organs to 
man through the long line of evolution is a great genealogy, 
reinacted in embryology, but all these various evolutions 
were but better adjustments of the organisms to the diffi- 
culties of life afforded by the chaotic distributions of the 
chemical substances wanted for this life. 

The science of evolution explains the forms of life, but 
it gives no explanation of the cause and object of the entire 
difficult struggle. The discovery of the essence of the world- 
stuff was required to answer all those questions. The cause 
of organic life as well as of the inorganic is the existing 



MODERN NIRVANAISM 101 

inequilibrity in the condition of a part of the world, and 
the object is the establishment of dynamic equilibrium. 

From the electrical pair which we observed in the pre- 
vious article to the first slimebodies and from them to the 
highly organized substances of men, there is not a condition 
the forces of which are not materity and paterity and the 
energies of which are not repulsion and attraction. All these 
forces are the same factors of galom whether found in water, 
rock or man. There is but one world and one nature and if 
this were meant by "monism" it would be true, but meta- 
physical monism means something else, as explained. 

a Life is exchange of stuff," (Stoffwechsel), is a favorite 
sentence of German materialists. A great amount of various 
substances rushes through us while living, but that part of 
it is only circumstantial. The real process for which this 
rush is instituted is the chemical equalization of the selected 
substances which gradually leads to the production of a 
body within the body, consisting of ripe stuff or such as has 
attained fully or nearly the equilibrated condition. To pro- 
duce a body of zeron, a ghost, in the visible body, is the 
object of that "stuff-exchange." 

The object of life is to attain death. Life is the rush 
for nirvana. Life itself may be nice at times when taking 
place in favorable circumstances, but as a whole it is a hard 
struggle for the lasting happiness in nirvana. 

Since I am not so much concerned with details as with 
principles, I now have established the following points in 
regard to life : 

1. The essence of stuff, galom, is the same in the 
organic body as anywhere else, consequently, there is no 
essential difference between the organic and the inorganic 
parts of the world. 

) 2. The law of nature is the same for both forms of 
life and the mechanical law the same for the circumstances 
in both. 

3. There are no forces, energies and actions in organic 
life, including its mental features, which are not to be found 
in elementary forms in inorganic life. 

4. There are no organic substances which have not 
originated from inorganic substances. 



102 Mm. DANMAR 

5 : There is no essential difference between the two 
forms of life, bnt all the differences have originated in life 
itself; both together are nature. 

6. Inorganic life is the basis of organic life which orig- 
inated from the first as a more appropriate continuation of 
it for reaching nirvana. 

7. All life is equalization of conditions and equilibra- 
tion of the counter-forces of the world-stuff. 

8. The final result of life is the apolar, zeronic, indiffer- 
ent, dead condition of stuff, dynamic equilibrium, nirvana. 

XXVI. THE RESULT OF LIFE. 

The end of life is death. This seems to be very plain, 
but it is not so plain when we say: The result of life is 
death. 

What is death ? Modern science acknowledges not to 
know it. It knows a good deal about the course of life but 
nothing about its origin and result. The materialists, of 
course, know all about it, but materialism is not science. 

We have seen in the third article that the word death 
has been derived from "nirvana" which signifies the con- 
dition of life being extinguished without individual existence 
being destroyed. / 

Where burning life has come to an end, where the pro- 
cess of equalizing antipolar conditions of the world-stuff has 
finished, where the condition is normal and the counter- 
forces equal, there is the final result of life, the individuals 
finish and ripeness, nirvana or death. Dead substances like 
argon, helum, etc., take no part in life. Nature requires anti- 
polar conditions and substances. 

It is one of the most unnatural yet consistent conclusions 
of materialism that the organic life process ends resultless, 
"Dissolution" Spencer calls this ending, meaning that all the 
result affected by life is what is represented by the corpse, 
a most miserable result of such a great effort. 

It is a matter of daily experience that every other pro- 
cess gains a product, but the grandest of all processes, human 
life, is supposed by "the enlightened" to be resultless. This 
inequity be placed together with the other that perpetuum 



MODERN NIRVANAISM 103 

mobiles in a small scale are impossible but that "the universe" 
is supposed to be one, or the other, that the laws of Boyle 
and Dulong and Petit are true but that there is a supposed 
zero of heat where they are not true. Swarms of incon- 
sistencies and unwarranted suppositions in the philosophical 
woods have heretofore prevented natural ghosts from enter- 
ing. 

The belief in the uselessness of life was nourished mainly 
by the opposition to supernaturalism which covered death 
with its darkness. As a whole this opposition was useful, 
resulting in the downfall of supernaturalism and the aband- 
onment of it by most thinking men. But while there are 
no supernatural beings, there still are ghosts. To pour out 
the baby with the bath is always a rash act. 

Some energeticists have fallen in with the general mater- 
ialistic prejudice about death. To avoid individuality in 
death, they explain life as a temporarily stable stream of 
energy which at dying loses its stability when the energies 
leave the individual formation, disperse and enter other 
"streams of energy." 

The "continual streaming of energy," formerly called 
"eternal circulation of force," which was also meant by 
Heraklitos "eternal becoming," a truly spiritualistic idea 
which allows of no equilibrium and death, is inconsistent 
with the second decree of energetics, saying that actions are 
"equalisations of intensity-factors of energy." Consequently 
the supposed energies do not circulate but go the straight road 
toward an equalized condition of energy where there are no 
longer any different factors of intensity. 

The German notion of "the entropy" as gained by the 
energeticists should cause them to study nirvanaism care- 
fully. The dualist Claudius, believing in matter and energy, 
formulated the result of entropy as follows: 

"The entropy of the universe advances to a maximum. 
When after a very long time this maximum is reached, there 
will still be the original amount of energy, but, in form of 
heat, it will be uniformly distributed through a uniform 
clump of matter. There will no longer be differences in tem- 
perature and as these are required for the generation of other 
energies from heat, they will be missing. All mechanical 



104 vm. DAimsm 

motion, all organic life in the world will cease, the world- 
process will stop and the end of nature will be reached." 

This sentence is logical. It is, therefore, illogical for 
any energeticist who accepts the second decree of energetics, 
to believe in a universal perpetuum-mobile as transmitted by 
the materialists. The running world-machine has to come 
to a standstill for want of unconsumed energy. The energet- 
ical death means either uniform distribution of matter and 
energy or mechanical balance of two opposite energies or 
even distribution of a unitary world energy, according to 
what is postulated. 

The entropy of energy is meant to signify that part of 
the worlds supposed energy which is neutralized in some 
way and acts no more. The process of entropying energy, 
though not clearly explained by the energeticists, is not 
supposed to be individualized, for instance in organic bodies, 
but is supposed to extend beyond all bodily limits similar 
to the equalizations of temperature. The idea of entropy in 
the German sense includes the belief that all the latent and 
'chemical conditions will finally become temperature and 
as such will reach the equalized state, for which there is 
nothing in science to warrant it. 

The equilibrations of the forces in temperature including 
electricity, are a very important part of nature but they are 
the easiest part, requiring no organic life, while the equili- 
brations of the forces bound or latent in the chemical con- 
ditions require equalizations of substances which must form 
bodies and, thereby, individualize the process, and these 
bodies are the organic and their products remain organic 
individuals. 

It is only in this individualized process, entered into by 
substances from all the realms of anti-polarity that the final 
and total equilibrium of the counter-forces is accomplished, 
chemically as we]l as in temperature. Not in inconceivably 
loi)g time" but yesterday, today, tomorrow, the organic in- 
dividuals reach this final condition, but it remains individ- 
ualized, it is the individual nirvana. It may be considered 
as a piece of the final world-nirvana, but that is not the 
main point of interest to humanity. 

Individualized nirvana is represented by a big mass of 



MODERN NIRVANAISM 105 

vegetable, animal and human ghosts, who are of special in- 
terest to ns, because humanity represents the most perfect 
and leading part of the process on earth which produces the 
world of ghosts out of the inorganic raw material of anti- 
polarity of the earth and its atmosphere, including the heat 
that comes from the sun. 

The ghosts are the final results of life and not what is 
left behind as rotting corpses. If the energeticists will follow 
the idea of entropy consistently and apply it to the chemical 
forces as well as to those that have entered temperature, they 
will find not only that individualisation of the entropying 
process is required in order to establish laboratories for it, 
but also that there is only one direction of this process, that 
to death or nirvana. 

There can be no retrogression in this process. Any de- 
tailed act of any kind is an equalization of conditions 
which establishes a temporary middle, a complete action, 
such as the whole of a man's life, partly here, partly over 
there, is directed only to establish the final middle of all 
entering conditions of stuff, which is nirvana. 

The chemical equalization of two elements can be re- 
versed, but only through an interfering process of greater 
equalization. There is no backward direction in nature. 
Every process produces a product nearer to nirvana than 
the two elements were together. It was, therefore, contrary 
to experience and logic to conclude that the equalizing pro- 
cess par excellence, the organic life-process, should have no 
lasting result. The result of life is nirvana. 

XXVII. NIRV ANALOGY. 

After ontology, metaphysics and physics follows now as 
the fourth branch of philosophy, nirvanalogy, or the science 
of nirvana. Physics or the science of nature cannot include 
it, because nirvana is not nature but the result of it. 

Nirvanalogy, based on the other three branches of galom- 
alistic philosophy, is not an isolated teaching of ghosts as the 
supernaturalistic theory of spirits is isolated, but it is the 
keystone of the arch of galomalism. The work of nirvanal- 
ogy as an explaining science has four branches : the historical, 
the experimental, the theoretical and the agitatory. 



106 WM. DANMAK. 

The historical work includes the investigation and explan- 
ation of all the remnants of prehistoric and ancient teach- 
ings of nirvana, such as may be found in Egyptian, Indian, 
Babylonian and other old records. It also includes the ex- 
ploration of the great symbol of phoenix and its separation 
from the doctrine of reincarnation, the cause of which also 
wants to be explained. 

Also the ancient legends of the Styx, the Elysian fields 
and others referring to death should be readjusted as it will 
be found that they were all related to the old nirvana. The 
materialists have pictured these matters as mere "myth- 
ology" by which they mean fiction without any basis of facts. 

The "heavenly blessedness" Christianity promises to its. 
believers, is another remnant of nirvana, as are the winged 
angels of phoenix. Christianity transmits many other rem- 
nants of nirvanaism as it does of sun worship and true spirit- 
ualism. . 

In the historical work is also included to show the tran- 
sition from naturalistic nirvanaism to the supernaturalistic 
theory of mentalism, and how, notwithstanding the fall of 
philosophy and science into this dark abyss which caused 
"the dark ages," the common people preserved nirvanaism 
with its phoenixes, angels, heaven of eternal happiness, soul- 
peace and rest. ■ 

Modern spiritism also requires a chapter in the history 
of nirvanaism. As far as the facts are concerned it is nothing 
but nirvanaism, because the ghosts that manifested showed 
themselves dead enough, not withstanding their pretensions 
and even with the borrowed living medialum which was fur- 
nished them more systematically than ever before. But, of 
course, as far as the phraseology of the "modern spiritualists" 
and their platforms is concerned, it is nirvanaistic only in 
regard to the ghosts happiness but not in regard to their 
abilities, yet it must be remembered that that phraseology 
is borrowed from the churches and carried into spiritism by 
the dead and the living, where it cannot be made to agree 
with the facts. Especially does it agree but little with the 
spiritistic, not spiritualistic, idea that "the spirits are natural 
beings." 

The churches, representing supernaturalism, are of 



MODERN NIRVANAI8M 107 

course and always must be opposed to facts and theories which 
make the ghosts appear natural. Since the churches are out- 
side of scientific argumentation the best policy seems to be 
to leave them to their own fate if they do not interfere with 
our work. Talmage said: "Spiritualism is undermining 
our churches." Not if they can prove supernaturalism. And 
as to the clerical ghosts who do things in mediumism which 
appear as fraud of the mediums so as to hurt "spiritism" 
they can be made harmless in cases where the facts are known. 

The experimental work of nirvanalogists consists in their 
labor in the three classes of mediumism as outlined in pre- 
vious articles. Experiments with mediums and ghosts have 
already furnished much material, but, working with a false 
hypothesis, the mentalistic, the experimenters have left that 
material generally in a poor shape. Experiments serve to 
find facts which are to be explained by theory, but if a true 
theory leads the experiments, many valuable facts are estab- 
lished which without that theory would have never been 
looked for. 

In scientific experiments, especially in the two first 
classes of mediumism, the question of "fraud" does not really 
exist unless the experimenters are poor scientists. But the 
fear of fraud has caused many scientific investigators to in- 
sist on conditions which were against the nature of medium- 
ism and led to failures. To be really scientific and success- 
ful in mediumistic experiments requires to first study all the 
conditions of the process and then act accordingly with great 
patience. 

Fraudulent mediums are, of course, to be exposed, but 
the cry of fraud is generally raised by people who know but 
little of mediumism and nothing of the deceitful work of 
reactionary clerical and fanatical ghosts (generally called 
"jesuit-spirits" by the mediums), who miss no opportunity 
to injure this modern movement by shamfraud. One of the 
requisite conditions of scientific investigation of the medium- 
istic facts, therefore, is to beware of deceiving ghosts who 
are hostile to "spiritism" because their ambitions are con- 
nected with supernaturalism and the institutions upholding 
it. Before the fraudcry is raised, it wants to be ascertained 
if the apparent fraud was not a trick of hostile ghosts. This 



108 W!M, DANM(AR 

includes cases of paraphernalia in the cabinet, which may 
have been apported there, grasping the medium outside of 
the cabinet where it may have been led through "transfigur- 
ation," and many other such queer things which are within 
the possibilities of mediumism without fraud on the part of 
the mediums. Hostile ghosts and unscientific sceptics co- 
operate to effect exposures. , 

Ghost-proof seance rooms where only friendly ghosts are 
admitted will reduce the danger of such "exposures." Such 
rooms are possible since it is known that glass plates and 
plastered walls are barriers to the ghosts and that a living 
person can attract and repulse them with his or her volitive 
magnetism, and can therefore, either admit them or turn 
them out. 

Modern spiritism, progressive as it has been in many 
respects, was hampered by the belief in "higher beings," so 
little applicable to the ghosts as they show themselves. Where 
belief and facts did not agree, "fraud" was the explanation 
and the "dupes" went back to the churches. 

The theoretical work of nirvanalogy consists of course 
in the explanation of the world of nirvana. The ghosts, 
their substances, conditions, forces, properties, possibilities, 
etc. ; also their homes, mode of existence, etc., have to be ex- 
plained in accordance with the principles of galomalism. 
Also the peculiarities of mediums, the effect of light and 
other features and conditions of mediumism have to be 
studied and explained and their application to be defined. 

The "reactionless substances" of the zero-group, both 
of the class of argon which in general is probably of prena- 
tural existence and of helium which is of natural origin, are 
of great importance in the demonstration of the properties 
and conditions of zeron, the ghost substances. 

The theory of nirvanaism finally must give a complete 
understanding of the ghost-world, there being nothing un- 
knowable about it. 

"Psychical research" hardly applies to materialisation 
and spiritualisation but has resulted in the accumulation of 
many facts of animations of mediums by ghosts. To put a 
ghost substance into a retort and investigate its nature will 
lead further than psychical experiments. There is no more 



MODERN NUtVAiNiAliSM 109 

difficulty about such chemical and physical investigation of 
zeron than there was of argon and its class, except that preju- 
dices have to be overcome. Nirvanalogy is not psychology 
except as this is a branch of it, as it is of physiology. 

The practical applications of mediumism, such as pro- 
phecy, advice in business, guidance in life, etc., partly fraud- 
ulous and mostly hurtful, should be limited and made harm- 
less, for the harm they have already done is great. Medium- 
istic healing, the possibilities of which are not yet clear, 
should be controlled by physicians who make this matter a 
subject of study. "Telepathy and psychometry," sources of 
much deceit, are to be opposed or, where facts are behind 
them, brought back to mediumism. 

The agitatory work of nirvanalogists, "who will be paid 
in heaven" if not here, consists in teaching nirvanalogy and 
convincing humanity of its truth. The terms and symbols 
of supernaturalism should be avoided as much as possible. 
Scientific truths are simple and their expression should be 
simple. Symbolical phrases may sometimes be useful but 
generally lead to misunderstandings. 

Phoenix is the emblem of nirvanalogy. With phoenix 
we win ! 

Practical demonstrations of the existence of ghosts are 
required and valuable, but that should be the limit of public 
use of meaiumship and all interference with the affairs of 
the living should be avoided. To find persons with natural 
inclination to mediumship, especially in their sexuality, to 
develop them, protect and encourage them, place them out- 
side of "business" and use them for the enlightenment of 
humanity on this important subject is a very much needed 
work. 

Ethics are not directly a matter of nirvanalogy. Of 
,course, ghosts are human beings, very human indeed, some 
angels and others devils, according to partial judgments, but 
that is because they have human peculiarities, ambitions and 
interests, especially in regard to their sympathies, vanities 
and beliefs. To suppose that dying changes a person's char- 
acter and general moral aspect is a mistake. In fact the 
chances for improvements are far better for the living than 
for the dead. 



110 WM. DANMAH 

Some ghosts lie, deceive, advise to ruin, drive people to 
suicide or the insane asylum and do other things which are 
bad for the living. In fact, they interfered so much that 
nature was compelled to evolve the living blind and deaf 
towards them, for which it be praised. If now the same 
dangers are to be reopened more fully, the teaching of nir- 
vanaism is the best protection against them because for the 
knowing there are no dangers. 

It is inevitable that a system of ethics will be connected 
with galomalism because a consistent thinker requires harm- 
ony between his natural and social philosophy. The prin- 
ciple of counter-forces, establishing equilibrium and happi- 
ness, must not be lost sight of. Egoism and altruism, ana- 
logous to the magnetic tendencies, exert the emotional 
energies, and individualism and socialism, analogous to cold 
and heat, are the economic forces in social conditions which 
should be brought to social equilibrium, or figuratively, 
to temperate social temperature in which humanity with 
its chemical life can prosper best. 

Society is still too cold, too individualistic, a much higher 
degree of socialism is required to attain the proper social 
equilibrium. In order to socialize human affairs to a higher 
degree, the abolition of grafting capitalism with its wage- 
slavery for the majority of humanity, and the establishment 
of social operation in all economic matters is required. When 
the proper individuo-social equilibrium is reached, individ- 
ualism and socialism (neither of which can ever be absolute 
because they are correlative) will be equilibrated to a con- 
dition which is neither the one nor the other but for which 
we have no term as yet. 

And what about "the good and the bad?" They are 
relative concepts depending on the standpoint of interests 
of the judges. From our standpoint, everything that gen- 
erally assists in the production of ghosts, especially human 
ghosts, is "good/ 7 and everything that is generally hurtful 
to this process is "bad." 

XXVII. THE IMPERCEPTIBILITY OF GHOSTS. 

Argon and the other dead substances without expressible 
forces are imperceptible. We knock against them with our 



MODERN NIRVANAISM 111 

noses every day but had no inkling of their existence until 
lately when they were detected by a few experimenters who 
are believed as long as they report of unorganized dead stuff 
only and not of some individualized to ghosts, such as zeron. 

Dead substance was discovered theoretically several years 
sooner than experimentally. In my little work "The Tail 
cf the Earth," the discovery made in 1883 is mentioned in 
the following sentences : "That point where the galomal 
factors are fully equal in every respect, temperally and chem- 
ically, is the zero of nature for nature has here accomplished 
its object. The substance at the zero of nature is called 
"zeron." 

"The complete zeron has not even any interior motion 
which could cause light, nor any other transant (prepond- 
erant) passive or active force which could be sensed by us; 
it is insensible, it is dead. By such zeron the so-called spirits 
are substantiated." 

These sentences and others of the same meaning were 
published in 1887. In the year 1892 Ramsay discovered 
argon. This dead substance and the others of the "zero- 
group" that were discovered later, are inorganic zeron. 
Organic zeron, the ghost substance, differs from them in 
regard to its latent state; it is not gaseous but the resultant 
of the various other states, the solid, liquid and gaseous, 
equalized in organic life. Zeron is not a uniform or homo- 
geneous chemical substance but a complicated highly or- 
ganized composition of many nearly dead substances com- 
bined to an organism and groped around the dead point 
but not necessarily perfectly dead. 

The term zeron is, therefore, not intended to signify 
a pure chemical substance but a whole group of substances 
near the condition of death, and especially that group which 
got there through the organic life process. Bodies consisting 
of zeronic substances I called zeroids in my first publications 
in order to avoid supernaturalism that has been connected 
with the term spirits. When I discovered that the term 
ghost is of empirical origin and independent of supernatural- 
ism, I dropped the term zeroid because new words create 
difficulties, yet it has this advantage that it applies also to 



112 war. DANSSAR 

vegetable and animal ghosts while the term "ghost" in its 
historical aspect applies only to the human. 

In "The Tail of the Earth" is the following: "The 
insensibility ('super sensibility) of the ghosts has been the 
main cause for denying their existence. We can sense pre- 
ponderant forces only while forces at equilibrium cannot 
express themselves on our senses. For this reason a sub- 
stance at (dynamic) equilibrium is insensible, that is, not 
perceivable by our senses. The zeroids, (ghosts) consisting 
of such substance (zeron) are, therefore, without sufficient 
expressible force of either active or passive character to make 
themselves felt to us." There is but little to be added for 
-those who understand chemically fixed dynamic equilibrium. 

It is evident that forces which are neutralized in "stable 
equilibrium" of a substance cannot affect our senses. The 
principle of preponderant forces has been established as 
transantism, explained in the Appendix. It means that the 
further away from apolarity or the zero of dynamic pre- 
ponderance the condition of a substance or a body, the 
stronger is its expressible force or its magnetic energy, for 
instance its weight. It is the preponderant forces and ener- 
gies that exert themselves in nature while the others are 
dead. f 

; Temperature, so easily transferable and perceived, affords 
an example. A temperate temperature of quiet air is im- 
perceptible and it actually took humanity a long time to 
discover that the air is substantial, much longer than to 
establish the same fact with the haunting ghosts. If the 
air now is cooled, we begin to perceive its temperature as 
cold which increases as the cooling advances. It is the pre- 
ponderant part of cold that affects us. 

In regard to chemical conditions, we perceive the passive 
force prepondering in various substances as resistance and 
hardness, ^increasing with matero-polarity. We also feel 
chemical coldness. If heat is preponderant we easily feel 
it in temperature but not in the chemical conditions except 
as softness. It appears that our senses are limited to the 
perception of preponderant forces of sufficient strength, act- 
ing through variation of touch, and that at or near the point 



MODERN NIRVANAISM 113 

of being neutralized in the interior of substances or in their 
general conditions near zeronity cannot be perceived by us. 

Now the substances of the ghosts are the products of 
very thorough though not complete organic processes of 
equilibrations of their counter-forces, supplied from many if 
not ail parts of anti-polarity. These organic substances of 
the zero-group, collectively called zeron, are sufficiently equili- 
brated, inactive, zeronic and without preponderant or trans - 
ant forces of active or passive character that they cannot 
affect any of the polar, especially the matero-polar substances 
of our world of conditions and neither can they affect our 
senses which through a much required evolution were hard- 
ened against the little influences from the ghosts. 

It is only when the ghosts are slightly materialized 
through borrowed substances and conditions, that we begin 
to perceive them, but really only that part which they have 
borrowed from the mediums. The ghosts themselves, being 
zeroids, we cannot feel, because they have no passive resist- 
ance to offer ±o our touch nor can we feel their temperature 
because they are temper ated and have no cold nor heat 
that could affect us, nor can we see them because they are 
perfectly transparent and can neither intercept nor radiate 
any light, nor can we hear them because they have no force 
nor means to create perceptible sound, nor can we smell nor 
taste them because they have no chemical action strong 
enough for our hardened senses. 

As far as our senses are concerned, the ghosts are not 
real. Those who know them are glad they are excluded from 
our reality. 

JSTot the most delicate cardhouse can the ghosts knock 
over without medial help. Our most sensitive sense is that 
of the eyes. Seeing ghosts is more common than perceiving 
them otherwise, but this also is very limited and even with 
"clairvoyants" only takes place when some ghosts are slightly 
materialized. Neither can the "clairaudiants" hear ghosts 
without some materialisation of vocal organs or knocking 
hands or feet. Modern spiritism has shown all this plain 
enough. 

Experience and theory, therefore, agree with my old 
sentence: No manifestations of ghosts without mediumism. 



114 WM. DANMAR 

The evolution of the living in the direction of unmed- 
iality also had its effect in excluding the ghosts from our 
sphere of sensibility, as stated before. In regard to the in- 
fluence of mediumism on progeneration and heredity I wrote 
in "The Tail of the Earth" : 

"Another reason why the people had to grow less and less 
sensitive to the influence of the zeroids is that whereever 
they perceived them by their senses, they were ashamed of 
their sexual and digestive instincts, of their "carnal minded- 
ness," and entirely unnatural endeavors to suppress said 
instincts and "live a holy life" which would be pleasing to the 
omnipresent "holy angels from heaven" were the conse- 
quences." 

Speaking then of the struggle of sensitives and converts 
to old spiritism against their own nature, we find: "These 
holy people died without descendants, but the less sensitive 
people performed their natural functions without paying 
attention to the ghosts, were prosperous and rich of children 
and they transmitted their insensitiveness to the next gen- 
eration, this again in a higher degree to the next, and so on. 
This continual survival of the unholiest has resulted in all 
mankind being insensitive to ghostly influence (except some 
who become unusually sensitive through practice)." 

"This process of 'evolution' has always resulted in the 
survival of the most unmediumistic and is the reason why the 
people today are fortunately so insensitive to the influence 
of the zeroids. The comparative weakness of the zeroids 
(ghosts) on the one hand and the organic adjustment of the 
living as to insensitiveness in this respect, on the other hand, 
are the combined causes for the zeroids being insensible to 
us. There is no other property of the living for which nature 
should be praised higher than for this. But it is also a good 
thing that there are enough sensitives left to serve for 
the practical demonstration of the existence of ghosts." 

When I wrote the above many years ago, I felt like 
"praising nature" for the exclusion of the ghosts from our 
sense-realty, because I had experienced some very severe in- 
terferences of some ghosts with the life interests of some 
living persons through mediumism. Unfortunately, this 
hurtful interference is still a bad feature of mediumism. 



MODERN NIRVANAISM 115 

We may consider the question if the ghosts are per- 
ceptible among themselves. In the seance room the ghosts 
have no difficulty to perceive each other as bodies, even 
when still imperceptible to us. But a fully materialized 
ghost does not perceive the ghosts that are not perceived by 
us. The ghosts have generally concluded that their stuffy 
and bodily existence is to be found only in the "material 
conditions' 7 at the surface of the earth, but does not exist 
in their "heavenly homes. 7 ' Over there they are purely 
"spiritual," consisting only of minds, as many of them say. 

We have not been up there but can reach up there theor- 
etically : Their senses when in heaven are no longer capable 
of perceiving their zeronic bodies, especially as these senses 
are also dead. But the liveliest part of them, or at least 
the most sensitive are their mental organs ; they induce each 
other directly with the slightest feeling or thought. The 
ghosts say they have a manner of "transferring thoughts 
without speech,' 7 they also say they "think in groups' 7 and 
form "spiritual bands. 77 A thought produced by a member 
of such a band, by magnetic induction "runs through the 
whole band. 77 

Young "earthbound 77 ghosts and such as have not been 
dead very long are still "somewhat material, 77 but the ripe 
ghosts perceive each other mostly as mentalities and have 
generally concluded that in their normal condition they are 
but minds. It is possible that the doctrine of mentalism, this 
greatest of mistakes of humanity, was originally started by 
them and suggested to the living. 

The mutual perception of the ghosts as stuffy bodies is 
limited and often obliterated which led to their believe that 
they are but "spirits or minds. 77 The ghosts know but little 
about themselves. 

XXIX. THE UNPBODUCTIVITY OF THE GHOSTS. 

We now come to conclusions which are at variance with 
pretensions of ghosts and popular sentiments caused by them. 

Those "higher beings, 77 those "supernatural spirits 77 who 
are so near to "the almighty 77 that they act as his messengers, 
who claim to inspire and lead the stupid mortals and consider 



116 WM. DAJN-MAiR 

them all as their mediums, those ghosts are the unproductive 
dead. 

In the mythological writings of the Jews and Christians 
and still more in older scripture, the ghosts are repeatedly 
called the dead. Gradually there came that confusion when 
it was no longer known whether the ghosts or the corpses were 
the dead. When the existence of the ghosts was denied, the 
corpses remained as the dead. Such shiftings in the mean- 
ings of words there have been many. 

The corpses are not dead but consist of lively substances 
which soon enter other bodies for their strife for nirvana; 
they simply have been left behind halfways. The "living 
and the dead" are the mortals and the ghosts. To die means 
to enter "the world of the dead." Death is the condition of 
soulpeace and rest, therefore, also of unproductiveness and 
inactivity. 

We will best understand death when we understand life. 
The life of an individual organism begins with the energetic 
combination of the male and female generative substances 
of active antipolarity. Forming a new cell of life, it has 
become an individual, immediately continuing life through 
nourishment from the mother. If killed before born, the 
ghost of the child lives on and becomes a full grown person 
overthere. Women have been put to shame in seance rooms 
through hearing of their "nameless children" of abortion. 

When born, the individual begins eating, etc., as a con- 
tinuation of the act of its generation. It enters the liveliest 
time of life, the restless childhood, and when through with 
it, quiets down to maturity. Sexual productiveness and 
labor now take the place of play and study. The abilities 
of men are highest when they not only have to maintain their 
own lives but also raise their children. When the family is 
well advanced the parents pass the culmination of their 
abilities. 

With the further advance of ripeness of their own interior 
bodies for the production of which the whole difficult life 
process takes place, the productivity of men diminishes, 
first the sexual, then the muscular and finally the mental 
part of it, the latter being developed to lead the others. 
There is no natural necessity for much productivity any 



MODERN NIRVANAISiM 117 

longer, and as nature acts by necessity only and as this 
necessity means equilibration of the counterforces, it wastes 
no forces with a ripe individual whose very ripeness if under- 
stood as apolarity excludes the possession of strong exertive 
forces and energies. We know how unproductive the old 
man becomes also mentally. 

The ghosts now as equilibrated beings are very unproduc- 
tive, mentally as well as otherwise, far more so than the oldest 
dotard we can imagine. But as the old man when he is 
healthy feels like he could still advise and guide his boys in 
their business if they would only let him, so the ghosts are 
immensely overrating their abilities and believe to be our 
inspirators, guides and guardians, while in reality their in- 
fluence on our world is about equal to null Only when 
through mediumism they get a chance to gain strength and 
interfere in our life, they will advise, prophesy and prescribe, 
but it is a dangerous advice that has led many people in 
America to financial, physical, and even moral ruin. 

The extravagant pretensions of the ghosts as "the higher 
spirits," while showing their splendid well-being, do not 
change the fact that not one new idea of scientific importance 
has come from them. In 1888, the author offered a prize to 
the New York spiritualists for the establishment of one fact 
where a new scientific idea which had not been produced in 
our life had come from the "spirits." He has his money yet. 

The "inspirators" have trouble enough to "inspire" the 
living with the simple fact of their existence, they cannot 
even do that. The communications of the ghosts show that in- 
tellectual emptiness so peculiar to the talk of mentally un- 
productive people. ' It is for this reason that I say, of all the 
classes of mediumism animation is least valuable because it 
tells nothing of the ghosts substance and being. 

The leading "psychical researchers," men of exceptional 
ability and integrity — how much have they obtained through 
"psychic mediumship" ? Hardly enough to convince some of 
them of what is called "the spiritistic hypothesis." Much 
more is gained by experimenters in materialisation and spirit- 
ualisation. The facts the psychical researchers collect show 
the nirvanal condition of the ghosts. Enough talk and 
answers of the ghosts through mediums has been printed to 



118 WM. DANMAIt 

form a good sized library, but it is all "earthly talk" that 
could have been produced by living people even if its origin 
from the ghosts is a fact. 

Usually the imperfection of mediumism is blamed for 
this condition, but of the present researchers some have con- 
cluded that the spirits are of a "dreamlike and uncertain 
consciousness." It is not required to suppose any abnorm- 
ality at all with the ghosts as soon as we understand that they 
are the dead whose unproductive condition shows itself when 
coming in contact with the living who expect them to act like 
the living. 

What do you expect of the dead? All labor, including 
the mental, is required of the living, because all labor is 
striving for nirvana; when it is reached, there is no need 
for further labor and no ability either. Let us remember that 
the juxtaposition of antipolar conditions is the requirement 
for action. In the mature ghost no more such antopolarity 
exists which could enable him to produce intellectually or 
in any other way. 

It is generally conceeded that the ghosts have no sexual 
productiveness. All the ghosts have been originated in our 
life sphere. It is natural and has been testified to by young 
ghosts that those who are still at the age of sexual productive- 
ness have their love affairs, but it results in no children. We 
must make here an exception in general for the young ghosts. 
They develop through feeding, etc., parallel to the living, they 
eat the vapors of our food (which caused the sacrifices), they 
partake of "the spirit" of our drinks, especially the male 
ghosts who are crowding our barrooms, as they confess, they 
grow and learn as the living and have a life that may be 
interesting enough, especially as our labors supply them too, 
but it is not nearly as intense as our life. 

The young ghosts would rather be here to carry out their 
ambitions. Nature overthere leads them also to the fulfil- 
ment of nirvana, but it is not the intended way. With all our 
organs and properties we are developed for this our earthly 
life to struggle for happiness right here, we, therefore, do 
not want to quit this struggle and instinctively object to 
an untimely passing over and pity those who must die young, 
because they miss an interesting life of sorrows and delights. 



MODERN NIRVANAISM 119 

But the old ripe ghosts do not miss productivity and 
complain of no weariness, they are all "very busy," especially 
with "inspiring the living. " It would amount to the same if 
they would save their troubles because they are "inspired" 
when they believe to be inspiring, as mentioned in the seventh 
article. But as long as they cannot interfere with the affairs 
of the living through mediums, no harm is done because 
ghostly inspiration of mortals belongs to that class of 
remedies of which it is said that if they do not help they 
hurt not either. 

The actual influence of the dead world on the living is 
so small that if the ghosts would not exist anymore tomorrow, 
the living would not notice the difference, except that a few 
mediums would wonder why they lost their mediumship. 

The notion of time is our abstraction of the progress of 
action. Our feeling of the passing of time is dependent on 
activity. The more intensive action and life the longer 
appears time. To a lively child a day is as long as to an 
old person a week. 

Where there is no action there is no time. If the world 
would be equilibrated and nature ceased, "the end of time" 
would be reached, because there would be no further progress 
of action of which time is our abstraction. This applies to 
the absence of weariness of the unproductive ghosts. To a 
Greek ghost, according to his testimony, the more than 2000 
years that he is dead do not appear as long as the 60 years 
that he was living and of which he remembers more than 
of all those centuries. The living old man also remembers 
more of the experiences of a year of the most active part 
of his life, than of a year in old age. Just hear him talk. 

Every change in an organism, every exertion and labor 
requires exchange of equalizing substances (StofTwechsel), 
therefore, requires feeding and on that account the troubles 
of life. But the old ghosts are about through with this 
trouble, they change but very little. Yet many of them can 
speak many languages and show otherwise that they follow 
the progress of our world which surely goes slow enough 
even for the dead. But the ghosts are not ahead of us be- 
cause all new ideas are produced in the living world and 
not in the dead and unproductive. Supernaturalism with its 



120 WM. DANMAR 

ignorance of the requirements for action reversed this matter 
and caused the living and the dead to believe that the latter 
are "the higher beings." The misery this mistaken belief 
has caused and is still causing makes public control of 
mediumship desirable to protect the ignorant and naive. 

XXX. THE HAPPINESS OF THE GHOSTS. 

Those who now believe that the unproductive ghosts are 
to be pitied are very much mistaken. On the contrary, we 
should rejoice with them that they attained their condition. 
What do we really want? Happiness, of course. Equili- 
brium is happiness ! 

The goal of all our strife and labor is not a capacity or 
ability but a condition. We want to be satisfied and happy. 
The abilities of organisms, including the mental, were de- 
veloped in the struggle for happiness and naturally they 
terminate where lasting happiness is attained. 

Will lasting happiness be reached in nirvana ? The 
unanimous answer from there is "Yes." Everybody knows 
whether he is happy or not, even if he otherwise does not 
know much about his existence. 

An individual is happy when not only his necessities but 
also his wishes are satisfied. In our life this condition can- 
not be attained even under the most favorable circumstances. 
Discontent, desiring, wishing, striving for something are 
tendencies given us through evolution and having a great 
object in our lives. But they all hope to become happy at 
some time; they all will become happy in death. The 
"heavenly blessedness" and lasting happiness of the ghosts 
is no mistake. Contradicting as the statements of manifest- 
ing ghosts may be otherwise, they all agree on this one point, 
that in their world exists a highly gratifying and completely 
happy condition and that the older ghosts have reached it. 

If still wanting something, if still ambitious to do some- 
thing, if still but wishing for something pertaining to its 
own requirements, the individual's happiness is not perfect, 
but when the individual is consciously satisfied and wishless, 
then happiness is there. 

If according to Kant, happiness consists in the accord- 



MODERN NIRVANAISM 121 

dance between that what happens to a conscious being and 
the purpose of its existence and essential motives of its 
desires and wishes, then happiness is at the goal and object 
of all endeavors where the purpose of existence is fulfilled, 
where an organized piece of the world-stuff has attained 
dynamic equilibrium. 

That heavenly happiness means the final and lasting con- 
dition of individual satisfaction, interior peace, "soul peace," 
perfect tranquility and such a stability that no further needs, 
desires, pains, passions, etc., can disturb the rest, inactivity 
and wishlessness which are the requirements of nirvanal hap- 
piness. Rest exists only as equilibrium; dynamic equili- 
brium alone is soulpeace, etc. ; without it there is no satis- 
faction and happiness, but life and strife. 

Since sentimentality plays its part even in the accepta- 
tion of scientific truth, I must more than make up for the 
previous article by still dealing a little longer with the happi- 
ness of the ghosts which cannot be overstated. Not the 
laboring and struggling individual is happy, but the one who 
has all he wants, who is through with the difficulties of life 
and whose soul is now at rest. The world's mother-father 
strives through nature for equilibrium and happiness in 
itself; it finds it in nirvana where materity and paterity 
are at even strength. Burning life is not happiness but it 
leads to it and terminates at it. 

The prehistoric people of Asia already concluded from 
their intercourses with ghosts, that nirvana is the possibly 
highest degree of happiness. It is not a moral process that 
leads to it, but a physical and above all a chemical process; 
the moral endeavors though are a part of nature. 

To Buddha is attributed the following sentence: "Suf- 
fice it to know that nirvana keeps from danger, grants secur- 
ity without fear and gives happiness." This explanation is 
not just scientifical but it agrees so fully with what the 
ghosts say of their existence that it is likely it originally 
came from them and Buddha, if he lived, was but a trans- 
mitter. 

In nirvana the raging process of nature, our laborous 
life with all its troubles and dangers is at its end, where- 
fore the ghosts are out of danger and "kept from danger' ' 



122 WM. DANMAR 

of being disturbed in their existence and peace; in nirvana 
tbe "security without fear" is established, because nothing 
more can happen of any account; nirvana, therefore, gives 
lasting happiness. 

The hell of the people in the hot zone is "very hot," 
transferred by Christianity also to the Germanic people of 
the mild zone; the hell of the Esquimos and Canadian In- 
dians is "very cold," but heaven is temperate in its chemical 
condition as well as in temperature. 

The durability and lasting existence of the ghosts, which 
they so fondly call "eternal life," is also founded in their 
dynamic equilibrium. Even with mechanical equilibrium 
it is evident that it cannot be overcome from within but only 
by disturbance from the outside. But chemically fixed dyn- 
amic equilibrium, such as represented by argon or helium, 
is undisturbable. Zeron, the ghost substance, for the same 
reason is about inafTectable, though slight changes in limited 
ranges take place which gradually in the length of time 
will amount to something. I am speaking of mature or ripe 
ghosts. Yet there is not only their substance, but also their 
organism or individuality to be considered. It would be 
unscientific to say that it is indistructible, because it is not 
entity but property. As a matter of fact, ghosts have been 
destroyed when insulated in glass cabinets or otherwise in 
the power of a mortal who was in a fight with them. 

Against chemical influences of poisonous gases the ghosts 
afford great inaffectibility on account of their chemical in- 
difference, but against mechanical action, when cornered, 
they have as good as no resistance. Extreme thermal in- 
fluences are dangerous to them. Perhaps the spirit of our 
heavely father, the breath of the sungod which generated 
the ghost-world, will, after a small eternity of individualized 
existence of the ghosts some time destroy that existence in 
case the earth advances too near the sun. But that does not 
bother us for the present. 

Many ghosts are cripples but were crippled in their 
lifetime, many suffer from diseases, which killed them. That 
which can be injured can also be destroyed, because destruc- 
tion is simply complete injury. That which grows can be 
healed. There are ghosts-doctors over there. The ripe 



MODfESRN NIHVANAIiSM 123 

ghosts are never sick, but they are the only ones that are com- 
pletely happy. 

Through the new theory of ghosts, combined with new 
experiments directed by it, considerable knowledge of the 
ghosts has been gained, while those working with the mental- 
istic theory gained but little that helped their understand- 
ing of the ghosts. The difference lies in the working theories. 
The nirvanalogist experiments on a different basis, with dif- 
ferent views, for different purposes than the others and, 
therefore, finds different things which the others never 
thought of. Such is the influence of a true theory. 

Applying nirvanaism to the ghosts was always found 
fitting and pragmatic, and facts which have been very un- 
comfortable to the "spiritualists" and caused a great deal 
of unfair blame on the mediums, just suited us. I defy 
the spiritualists to state one fact, only one established fact 
(no phrase) which is not fully in harmony with nirvanaism. 

I know, of course, that some pretensions of some "mani- 
festing spirits" are opposing it, but that makes no difference. 
The ghosts know but little about themselves and are too 
dead to explore their own condition, but they do not feel 
like being dead and often consider themselves much more 
alive than the living. It is their fine and happy well being 
that makes them feel so. If they were not dead they would 
not be happy. 

"Spirit evidences" when expressing theoretical opinions, 
no matter what names may be connected with them, cannot 
be accepted as arguments for or against nirvanaism. I have 
obtained much favorable evidence with names to it that 
belong to the greatest, and always against the views of the 
mediums who trasnmitted them, but I make no argumenta- 
tive use of it. Nirvanaism must stand by itself and for itself 
no matter what the ghosts say about it. 

The disproof of galom as the essence of the world and 
all it involves, is the only disproof of galomalism including 
nirvanaism. Even if in detailed deductions I have made 
some errors, it does not affect the truth of the philosophy 
as a whole. 



124 WM. DANMAB 

XXXI. THE LOCATION OF THE GHOST-WORLD. 

The "seven spheres" in the world of ghosts, which could 
as well be made seventy spheres, because the division is 
arbitrary and has probably been derived from number- 
mysticism, are caused by different degrees of "spirituality" 
of the ghosts, as the spiritualists say and to which we agree 
if they will agree with us that spirituality is a symbolical 
name for specific heat. 

Inversely proportional to this heat is the "materiality," 
specific cold or materity of anything that exists. The unripe 
ghosts have a greater materity than the old, they are, there- 
fore, attracted stronger by the earth. The greater their 
specific weight, the lower the layer of the atmosphere or 
"the sphere" where they are at home. But the older and 
riper a ghost the lighter is it and higher dwells it until finally 
at about the age of 150 years the human ghosts arrive in 
"the seventh heaven," the highest region, where the great 
mass of old ghosts are enjoying their actionless and worriless 
existence, where death and happiness are prevailing. 

Ghosts of children and young people are still "earth- 
bound" which means that gravity keeps them at or near 
the surface of the earth, in our dwellings, schools, restau- 
rants, theatres and wherever they like to be to live a life 
parallel to ours. It is the ghosts below 100 years of age whc 
commit the mediumistic demonstrations, while the old ripe 
or fully matured ghosts seldom find the strength for it ; being 
"too spiritual and high" to come down and woold in our 
"low matter," they leave it to "the lower spirits." If we 
take "high and low" in the mathematical sense instead of 
the "spiritual," then everything fits. The "higher spirits" 
are too light and weak for earthly operations and seldom 
come, while "the lower spirits," being the younger, stronger 
and heavier ghosts, play the apparitions. 

The ghosts are dead in different degrees, we may say, 
dead, deader and deadest, the last being "the highest." 
Complete death, such as shown by argon when left alone, 
there seems not to be with the ghosts, probably because the 
substance of them is a complex of chemical substances whicl? 
never reach chemical zeronity completely. A little exchange 



MODERN NIRVANAISM 125 

of substance and a little life, pendulating over the dead 
point, seems still to be there. 

The spheres in the ghost-world are layers of vegetable, 
animal and human ghosts and ghost-substances which with 
their weights float in certain layers of the earth's atmosphere. 
The human ghosts clothe themselves in vegetable ghost sub- 
stances and build their homes of them. The ghosts say, it 
is extremely comfortable and very beautiful up there, and 
we have no reasons to doubt it. 

It requires explanation only for those who still believe 
in "moral realities' 7 that ethical questions or moral concept, 
such as "the good and the bad," which are limited to the 
affairs of society, have nothing to do with the gradual rise 
to the seventh heaven. It is purely a chemical process that 
leads up to heaven. The "bad man" also gets to heaven when 
his time is up without requiring to become that which people 
with other interests call "a good man." Anyone who has no 
other reason or. motive "to be good" but fear of hell may 
well be bad, because he will get to heaven whether he tries 
it or not. Nature is no church and condemns nobody, on 
the contrary it saves all men from the hells of which we 
have on earth not only the cold and hot variaties but also 
several others. 

To determine the location of the ghost-world relatively 
to the earth was the object of extensive experiments in the 
year 1885. Before that time, the ghosts told only the follow- 
ing: Their heavenly homes are above the clouds, arranged 
in spheres. .Bummers and winters, days and nights are not 
overthere. 

Similar statements are abundant in communications of 
ghosts but always with that same vagueness. There are also 
some statements regarding "travels to the stars," but no 
ghost who believed in them had been there himself. This 
conflicts with the general testimony regarding the spheres 
to the earth, because if the ghosts are held in spheres, they 
cannot freely fly about among the stars. On the other hand 
if the ghosts are "spirits" they cannot have weight and need 
not be limited to spheres to the earth, but can travel freely. 
Here is a case where nirvanaism agrees and spiritualism 



126 "WM. DANMAR 

disagrees with "spirit testimony" so much valued by the 
spiritualists. 

Those experiments in regard to the location of the homes 
of ghosts made the results independent of the mental con- 
ditions and views of myself, the mediums and ghosts. I 
was simply measuring the time it took the ghosts to go from 
New York to their homes and back. A private medium) 
who did not know the purpose served to note the start and 
finish of each trip. Several of the ghosts who took part in 
the experiments afterwards testified at other mediums in 
regard to them, especially when materialized. 

After lots of trouble and patience the following general 
points were gained: The up and down trips of the young 
ghosts were shorter than of the older ; according to their ex- 
planation because they did not dwell so high, though all 
dwelled "above the clouds." Starting at 7 P. M., the dif- 
ferent ages made the following times : 20 years, 17% ; 38 
years, 19 ; 58 years, 25%, 80 years, 30 minutes. Old ripe 
ghosts made their trips in from 40 to 50 minutes. 

The second important point gained was that the nearer 
to midnight the ghosts made their trips the shorter time it 
took them. A ripe ghost made his trips a number of times 
with the same results. We will call him GL He testified to 
the following figures being correct when he was splendidly 
materialized at another medium : At 8 P. M. 45 minutes in 
the average; at 12 o'clock at night, 22 minutes, and at 4 
A. M., 32 minutes. 

With these figures the longitudinal location of G's heaven- 
ly home can be constructed ; it is done in the Appendix. G's 
home is so located that below it on earth it is always 1 
o'clock at night, yet he complains of no darkness. 

The results of our experiments plainly show that the 
ghost-world is in the shadow of the earth, opposite the sun. 
It takes no part in the rotation of the earth but keeps along- 
side of it in its revolution around the sun. Appearently 
the sun repulses it, therefore, it takes the same relative posi- 
tion as the tail of a comet with which it has a few features 
in common. (A 14). 

Quite pleased with the results of these experiments, the 
author gave an account of them in "The Tail of the Earth," 



MODERN NIRVANAISM 127 

published in 1887. But the people were not ready then 
to take an interest in such "physical" treatment of the 
"spirit-world." Is it better now % 

The astronomical position of the ghostly tail of the earth, 
probably not extending beyond the shadow, confirms the 
testimony of the ghosts that there are "no summers and 
winters, no days and nights" in that world. It also confirms 
the inherited notion of the Greeks that the Elysium, that 
"happy land not tried by sun nor cold nor rain" was located 
in the far west, opposite to the rise of the sun, and finally 
below the earth at daytime. Thornato, a very old 
god, was the personification of the night and of 
death both, completely connecting them. In old Germanic 
mythology "the twilight" of the gods (in German: 
"Goetter Daemmerung") also indicates the location of the 
ghosts world in the shadow. Hades, shades and shad- 
ow are in etymological connection; shades meaning ghosts. 
The "seventh heaven" where the old ghosts are, is of ever- 
mild imperceptile temperature. This conflicts with the 
materialistic speculation of "the absolute zero of heat be- 
yond the atmospheres." There is no such beyond nor zero. 
The coldness of our atmosphere increases to a height that has 
been reached by balloons with self-registering thermometers. 
At about 10 miles up between the tropo-sphere and stratop- 
shere the atmosphere is coldest, from there upwards it be- 
comes warmer. (A 15). On an average the world is of a 
mild temperature. The ghosts are located high enough to be 
comfortable. 

XXXII. THE LIVING AND THE DEAD. 

After having now been introduced to the ghosts theor- 
etically through the gates of naturalism, instead of being shut 
off from them by the impenetrable walls of dark supernatural- 
ism, the living readers who have not seen ghosts would surely 
like to make their personal acquaintance. Mediumism being 
the only way for the ghosts to enter our world of sensibility, 
the places to meet ghosts are the seance rooms. 

There is no harm in meeting the ghosts as long as they 
are not allowed to interfere with the affairs of the living 



128 WM. DANSTAE 

by "spirit-advise" or otherwise. The ghosts do not exist to do 
something for us but they exist for their own purpos© 
which is to be happy. 

So much has been said about fraudulent mediums. There 
are mediums, especially in the psychic class, who help along 
the manifestations by fraud, but it is not this class I recom- 
mend the readers to go to. But little real evidence of the 
existence of ghosts and no gleam of their per- 
sonality have been gained through it. It is the so-called 
"physical manifestations," materialisation and spiritualisa- 
tion, much neglected by the spiritualists, where the most 
positive proofs of genuineness can be obtained and were fraud 
is difficult and unprofitable. 

It is utterly unscientific to cry fraud in any case before 
having considered all the possibilities of mediumism and 
the tricks of hostile ghosts. Not all ghosts who operate 
against spiritism do it in the interest of clerical haughtiness, 
but some consider mediumism a great sin against "the laws 
of God." The similarity of the manifestations with the 
mediums and the necessary cooperation of the mediums in 
the manifestations have also been the cause of much suspi- 
cion and injustice ; but all that will change when the nature 
of mediumism will be better understood. 

Extensive experiences in the seance rooms have shown 
what imperfect beings the ghosts are intellectually and 
morally when judged as if they were living. But it is un- 
scientific to reject the whole matter, because the ghosts do 
not come up to unjustified expectations. It is true that 
monarchs, cardinals and other actors continue to play their 
parts of vanity overthere; it is also true that the masses of 
ghosts are imposed upon by them. The foolishness of our 
world finds its continuation in the ghost-world. 

But there is no economic slavery overthere, which is the 
greatest curse in the world of the living making life a burden 
to more than half of humanity. Those who are mentally free 
can be completely free overthere. Our world supplies the 
ghosts with the required food for their development, but it 
costs us nothing, not any more since the ghosts ceased to be 
guests to sacrifices. } 

As a whole the world of the living is further advanced 



MODERN NIRVANAISM 129 

than the world of the dead, for the same reason that the 
men now 40 years old are further advanced than those 80 
years old. The progress of humanity is made evolutionary 
or from generation to generation in the world of the living. 
It is to be hoped that "modern nirvanaism" will prevent most 
of the misery which misunderstanding of the relations be- 
tween the two worlds and "spirit-advice" are apt to cause. 
"Guides" are ghosts who keep near a certain living person, 
are induced magnetically by that person's reason and mental 
activity, make the mistake of taking these induced thought, 
feelings, etc., for their productions and inspirations to the 
living, and then come and claim authorship of the works of 
the living. It goes so far that ghosts have claimed "spirit- 
parentage" of persons, whose parents -still lived. It would 
be laughable if it did not do so much harm. 

It will now be understood why the ghosts cannot effect 
perceptible manifestations without mediumism. A body of 
nearly apolar substances cannot enter polarity by itself; it 
would mean to reverse nature as the process of equalizing 
antipolarities, having only the one direction to apolarity. 
The medialum, extracted from a medium, is a composition of 
half-ripe substances which are commonly interwoven with 
the harder substances of the medium and form a body of 
the same form and organisation. The ghost pentrates and 
holds it and uses it for his manifestations, as explained in 
previous articles in accordance with nirvanaism. 

Since the world is hermaphroditical throughout and 
inequilibrity of hermaphroditism the cause and equilibration 
thereof the object of nature, it may now be apparent why the 
sexuality of mediums is of importance. The sexes are anti- 
polar hermaphrodites, especially in their generative sub- 
stances ; the further away from the point of sexual equili- 
brium the stronger are they as men or women and the less 
can they be affected by apolar ghosts. 

Very feminine women have such strong passive force that 
they are not perceptibly mediumistic, but women with a high 
degree of masculinity in their nature and character are 
weaker in respect of passivity and can be controlled by the 
ghosts if willingly and quietly submitting to such control. 

The investigation of mediums has been limited, because 



130 "WIM. DANMAR 

the spiritualists took no part in it, their theory not calling 
for it. But they must admit that women, (strong and man- 
like) are the best materializing mediums and ghosts of 
women the best materializers ; on the other hand, that men 
are the best spiritualizing mediums. I can add that these 
male mediums are very feminine in their natures, which was 
the case with everyone that was investigated. 

For the same reason that organic life, being mostly chem- 
ical life, requires equilibrated temperature, does mediumism 
require equilibrated sexuality and neutralized magnetism, 
the latter generally effected by singing of the sitters. It is 
a known fact that the best seances are those where the sitters 
consist of about equal numbers of men and women. 

The effect of light and heat on materialisation and the 
requirement of dark cabinets and dim seance rooms is now 
also understood. Light acts "spiritualizing!?," and radiance 
forces heat into the medialum and makes it impossible for 
the ghosts to condense and cool it to a visible state. Radiated 
light, therefore, opposes materialization which fully agrees 
with experience, but for which the spiritualists have no ex- 
planation on the ground of their theory. 

If the ghosts were "bodiless spirits of mind" why should 
there be cripples among them and others who show the signs 
of the diseases that killed them ? But ■ if they are, as ex- 
plained by nirvanalogy, then all these experiences are natural 
possibilities, including the destruction of ghosts. 

"Reactionless substances" are indifferent to chemical 
action, neither can the ghost substance be much affected by 
poison, though this is not completely so. Those who have 
sufficient reason to commit suicide should do it by inhaling 
gas, because it seems to injure the ghosts least. But the 
only right way to die is from old age; every other way 
is hurtful. 

Injuries from burning and mechanical action also injure 
the ghosts of persons. If a leg is amputated in this life, 
it will be missing in the ghost-existence, where though it is 
not needed for floating in the air. Nirvanaism gives sound 
reasons for healthy, careful and sensible ways of living and 
why the lifes of the people should not be hampered with by 
careless industries, capital punishment, war and other forma 



MODERN NIRVANAISM 131 

of murder, and also why society should be so organized 
especially in its esonomic affairs, to give every individual 
the opportunity to fulfill his or her life in the best manner. 

An explanation of the facts of "spiritism" was impossible 
with the spiritualistic or mentalistic theory. Nirvanaism 
can explain every fact of that kind "on natural grounds." 
The scientists who conviniently objected to the whole matter 
as being fictitious supernaturalism have no more excuse for 
keeping at a distance from this matter, unless they are 
wage-slaves at an American university with private endow- 
ments controlled by religious influences. 

There is perfect harmony between the facts of the visible 
world and those of the ghost world ; they belong together 
to the same^galomal world and are related to each other as 
cause and effect or as process and result. 

Before concluding these articles I wish to call once more 
attention to the feature of nirvanaism that psychology plays 
but a small part in it. The mentalistic hypothesis of the 
late period of antiquity and the dark ages reaching with 
their shadows into the twentieth century, is completely 
discarded and psychology reduced to a branch of physi- 
ology. The ghosts being substantial or stuffy bodies and no 
"spirits," their investigation is no problem of psychology in 
the old sense of the term, but of physiology and nirvanology 
supported by chemistry and physics. Nirvanaism is again 
submitted to independent thinkers. 



APPENDICES 



For readers who require more detailed and often mathe- 
matical proofs of important points in the articles than given 
in them, I append some of the articles with scientific demon- 
strations of the truth of the assertions made there where such 
matters would have interfered with popular reading. I also 
add some theories consistent with the established principle. 

App. to Art. I: The Importance of a Theory. 

(A 1). The "theory of knowledge" (cognition-theory) 
of supernaturalists, dualists and sceptical critics of the specu- 
lative philosophies, became a disease to philosophy which 
impaired it so that it was unable to continue its work and 
fulfill its object. In the dualism of "mind and matter" 
mind is a supernatural entity which is capable of connecting 
with matter only through the mechanical concepts of space 
and time which in that case are "a priori" possessions of 
mind. The conclusion this leads to is that the mind of man 
can know "phenomena" or mental pictures of things only, 
but never the things-in-themselves, the existence of which 
even he cannot be sure of. 

Instead of philosophizing, explaining the world, the "Pro- 
fessors of Philosophy" keep on wrangling over the question 
how cognition and philosophy are possible, while science 
which slipped away from them, goes its own ways to facts, 
explanations and knowledge. 

Galomalism, accepting the position of modern physiology 
that minding is the physical activity of brains, requires no 
elaborate "cognition-theory" ; it is all contained in the one 
sentence : Subject, object — all of the same world-stuff. In 
German I have expressed it more poetically by saying: 
Subjekt, Objekt, alles eine Wichse. 

"Phenomena" in the sense of the cognition-theory of spec- 
ulative philosophy do not at all exist; that which has been 



MODERN NIRVANAISM 133 

called so, the sensual perceptions are physical actions in the 
world-stuff causing corresponding physical processes in our 
brains which in combination with former such actions and 
impressions form perceptions and recognitions of the things 
themselves and, when properly combined and worked in 
thinking, also of the things in themselves. The impenetrable 
curtain of "phenomena" between subject and object was 
drawn there by people who did not know the nature of light 
and sound. 

If light and sound were mere "phenomena" the photo- 
graphic plate and phonographic roll would also have pheno- 
mena. But since they are pulsatory actions, the color or 
tone of them can be determined by physicists without seeing 
or hearing them, simply by counting the pulsations per 
second. And so are all other "phenomena," including those 
in brains, physical processes of similar nature. They are 
real and actual, transmitted through air and nerves to brains 
where they enter the physical action of comparative recog- 
nition called consciousness, if such is ready to receive them. 

The "naive. realism" of the men whose healthy common 
sense is not spoiled through the study of that poisonous non- 
sense called "speculative philosophy," is the only true and 
useful way of perceiving the world. Siibject and object con- 
sist of the same stuff with the same essence and forces, and 
are, therefore, no essential strangers of which the latter could 
never be known by the former. A man's mind, if prepared, 
can perceive and understand all about being, reality, nature 
and death, which is all we want to know, there being nothing 
else. 

App. to Art. IX: The Essence of Stuff. 

(A 2). To elaborate the proof of galom as the essence 
of the world-stuff, we will study with a simple experiment 
what remains constant in stuff under all possible influences 
on the same. The fundamental importance of this matter is 
emphasized by the offer of a reward for a disproof, showing 
that galom is not what is claimed for it. 

If the proof of galom stands, which it does, then galom- 
alism, including nirvanaism, is the first philosophy which is 
not based on a hypothesis, but on a scientific fact. 



134 



"WW. DANMAB, 




Fig. 1. 

Part 1, Fig. 1, shows a cylinder with a bottom and a 
close piston. The air under the piston is a body, being a 
certain quantity of substance which in a certain condition 
is of a certain volume. When the piston is at 0, as shown, 
it exerts neither pressure nor suction on the airbody and 
there is equilibrium between the inner and outer air. We 
call this point our zero and suppose that here the counter- 
forces of our airbody, paterity, P, and materity, M, are equal 
and units as if the air were consisting of argon or zeron. 

We now press the piston down to A, thereby reducing 
the volume of the airbody by half. What has happened 
within this body ? The entire quantity of the passive force, 
materity, is still there because on account of its passivity it 
had to stay. Being pressed into half the former volume it 
is now twice as strong as before, therefore equal to 2H. The 



modern nirvanaism: 135 

active expanding force, heat, paterity, had to partly get 
out and exert itself in expanding the outer world to keep 
space filled when the piston moves. But this force does not 
"blow like ether wind through the molecules of the enclosure" 
as the dualists conceive it, but takes the form of temporal 
heat, warming and expanding the surroundings to the same 
extent as the airbody was reduced. 

We have here a new notion of heat. First heat was per- 
ceived by the spiritualists as a stuff, heatstuff, spiritus, ether, 
afterwards heat was perceived by the materialists as a prop- 
erty of matter, atomic vibration, molecular motion, and now 
it is explained neither as stuff nor as property or motion 
but as the active essential factor of the essence of stuff with- 
out which there can be no extension and stuff. It is always 
representing the expansion of a certain amount of substance. 
Through being the wandering force which attends to the 
equalizations of conditions, it becomes the active force in 
nature. 

The entire original amount of the heat of our airbody 
in the condition at A is halved because the extension or 
volume is halved and it is halved again, because the cold 
is doubled. It is, therefore, but one-quarter of the amount 
at 0, and since it is, so to speak, distributed in half the former 
volume, it is averagely or by strength now %I\ This is not 
only logical, but also positively demonstrated by experimen- 
tal science. 

It may help those who are used to mechanical concep- 
tions if we put compressibility for heat and expansibility for 
cold and now say that after compressing the body into half 
the former space, the compressibility (heat) has diminished 
by half and the expansibility (cold) has increased by two. 
Through this first and simple step in our experiment the stuff 
was compelled to expose its essence which is not such a mys- 
tery as pictured by some philosophers. 

We press the piston down to B. Materity again has 
doubled and become 4M and paterity has halved and become 
^P. Everything said above about the action frornO to A 
also fits for the action from A to B and for every following 
steps reducing the volume of the air body by half. At C 
we get 8M and %P. If we could press hard enough to carry 



136 WM. DANMAS 

this action into infinity, the cold or materity of the airbody 
would become infinitely strong and the heat or paterity in- 
finitely weak, but both would always be there and neither 
would ever be omnipotent nor impotent, neither would ever 
be absolute. Pure force is a mistake and so are all force- 
stuffs, such as matter and spirit, mistakes. 

Forces exist only in the juxtaposition which we in an 
inductive manner create for them, but as far as being is 
concerned, there are no forces at all, only stuff which be- 
haves in a certain manner. The "absolute zero of heat," so 
much needed to obtain pure coldstuff or matter, is excluded 
in our experiment. Heat may logically become infinitely 
weak but it can never become null because it is an essential 
factor of being. The absolute zero of heat is at the bottom 
of our tube ; in order to get there, the piston must first 
annihilate the airbody, but the passive force serves the stuff 
to prevent annihilation. 

If we let the piston jump back to and now pull it up 
to C we double the original volume of the body and gain 
%M and 2P for the forces which at D change to X /4M and 
4P. The passive force, materity, is always inversely and 
paterity always directly proportional to the volume of the 
body, even when the expansion has been carried to the crea- 
tion of a "vacuum" which is a delusion. 

The substance of our airbody is constant, because when 
referred to a certain condition, say to that at 0, it is of a 
certain volume ; the notion of substance is the compound of 
stuff and condition. But the mass of stuff of this airbody 
changes because it is independent of conditions, being simply 
the space-filling being, always proportional to volume which 
is it proper measure. If it were not so, empty space would 
be possible. 

The world-stuff, filling space completely, is continuous, 
indivisible and incompressible; only the passive force of it 
can be pressed into a smaller volume and, thereby, strength- 
ened, because it is not absolute. The mistake of materialism 
consists in taking the passive force of stuff, materity, for the 
absolute essence of stuff which then becomes matter. If it 
existed, our experiment would be impossible. 

But our experiment, being a wrongly interpreted fact of 



MODERN NTR.VANAISM 137 

experimental science, proves the impossibility of absolute 
cold or matter as well as of absolute heat, spiritus and ether. 
It simply disproves the extremistic philosophies. 

Part 2 of Fig. 1 illustrates the result of our experiment. 
The equal grades on the axis a b represent equal grades of 
action. The curves for M and P represent by their deviations 
from the axis the opposite variations of the forces of the 
airbody during action. The planes of these variations are 
called vaxants and a pair of them tlie contravaxant. 

If we multiply the two ordinates on any point of the 
axis of the contravaxant, we gain a constant product. It 
being the constant product of the counter-forces, it represents 
galom, the constant essence of stuff. Through the entire 
changing volume of our airbody, this force product is always 
the same, no matter if pressure or suction is affecting the 
body. Galom is constant in space and time. 

Boyle's lav/ of the inverse proportionality of pressure 
End volume in the above experiment is practically the same 
as the above induction, only that it is not applied to the 
forces of the airbody where its philosophical importance is 
lying. It did not influence philosophy for this reason. 

The graphical representation of this law by official sci- 
ence, resulting in a rectangular hyperbola, takes distances 
along the axis of abscissas which represent volumes. In other 
words its unit is one of space not of action, it is a mechanical 
representation which does not illustrate the force-relations. 

It is action that is to be represented, therefore, I have 
taken a unit of action or "momentum," the product of pres- 
sure times traversed space, as the unit on the axis. Every- 
time we half the volume of the airbody, we have a unit of 
action, momentum and time. In the uniform progress of 
action the forces increase and decrease inversely propor- 
tional. 

Part III of Fig 1 shows the position of materialism 
towards our experiment. The enclosed airbody now con- 
sists of say one part of material atoms and three parts of 
empty space or ether, which makes no difference because 
ether per hypothesis is resistless. The experiment applies 
to monism and dualism both. 

If we now press the piston down to A two parts of the 



138 WM. DANMAH 

resistless escape or two parts of empty space are gone. If 
we press the piston to B all is gone but the atoms, which 
are now packed together solidly. Since absolute resistance 
is the essence of matter, we cannot compress this clump of 
pure matter any further. Even the "almighty" with his 
absolute activity could not influence this body in that direc- 
tion, because here he is up against the almighty passivity of 
his counterpart. 

Whether heat is explained as motion or stuff, it is plain 
that at this point, materialism and dualism have no more 
of it. At B is the absolute zero of heat, here is matter 
without heat or active force of any kind. Yet this is not 
the absolute zero of heat of physics which is at the zero of 
stuff. At the materialistic zero of heat the passive force is 
an absolutum, as required in order to be the essence of 
matter. 

If this extreme of absolute cold and the opposite extreme 
of absolute heat do not exist, then the extremistic philoso- 
phies of materialism, spiritualism, energism and dualism, 
whose absolutes are such extremes, are all untrue, which in 
fact they are. And if there is no zero of force, such as the 
zero of heat in Part III, required for the mechanical 
"known laws of nature," then the mechanical theory of na- 
ture is not true — and there may still be ghosts. 

If we return to Part I we observe that the temperature 
of our airbody was supposed to be constant. In reality the 
body is heated in its temperature by part of the heat of its 
latent condition that had to transform and transmit. The 
general condition of the body is bound or latent by the 
enclosure. In the "aggregate states" or latentures and in 
the chemical conditions forming substances, this boundness 
is effected by interior tension in constitution. If our air- 
body becomes a liquid, internal tension takes the place of 
external pressure which does not change the law. 

Experimental science shows that in our experiment we 
can substitute "thermal" (rather temperal) action for me- 
chanical action. Heating of our airbody to 2P drives the 
piston up to or cooling to 2M down to A. We have here 
the same proportions between the forces and the volumes 
as before, a matter which I need not demonstrate here be- 



MODERN NTRVANAISM 139 

cause it is accepted by science. No thermal action of any 
kind can change the inverse proportionality of the counter- 
forces and the constancy of their product, galom. It is im- 
portant that in both the above cases of action, it is the same 
galom which remains unaffected and constant. 

In Art. IX are stated the laws of the constancy of the 
forceproduct in the chemical condition and in electricity. 
There is no need for demonstrating these two empirical laws 
here, because they are standing properties of science. In 
regard to the chemical constant, irregularities appear in 
experimental and estimated results, because both are made 
on the supposition that weight is the one factor. It is not 
the full factor of materity and all calculated weights in the 
list of "atomic heats" are wrong for reasons given in con- 
nection with the law of equalization. 

I have now established the fact that in all mechanical 
and thermal actions stuff shows a constant product of the 
counter-forces ; we also know that in all chemical and 
electrical actions such a constant is found. It is required 
to show that the constant is the same in all these actions 
and conditions. The energeticists have done nice work in 
this direction by demonstrating the transformation of heat 
from one form into another. Heat is always the same force 
whether it has the loose form of heat in temperature or of 
"negative electricity/' or whether it has the latent forms in the 
chemical and latent conditions. The opposite force to heat 
has shown the same transformations which I need prove. 

The energeticists cannot object to the conclusion that 
the transformable forces are either of the same essence or 
belong to the same essence which is not affected by the trans- 
formations. This known possibility of transforming the active 
and passive forces in the various conditions furnishes the em- 
pirical proof for the identity of the forces and their product, 
galom. 

(A 3). There is no empirical proof as yet of the con- 
stancy of the forceproduct in those latent conditions which 
the materialists call "the aggregate states," namely the solid, 
liquid and aeriform and the various latentures within these 
three classes. By analogy it can be proven : Every latent con- 
dition is also a chemical condition; carbon for instance has 



140 WM. DANMlAK 

seventeen of them. In each of these latent conditions carbon 
is a distinct chemical substance entering into chemical equali- 
zations with its own proportion of forces by which the "mul- 
tiple proportions' 7 in the so-called combinations are effected. 

If we compare ozone with phosphor, it is a chemical 
substance, but if we compare ozone with another form of 
oxygen, it is a latental substance. Both forms enter pro- 
cesses often with one and the same other chemical element 
and in both cases galom remains the same; consequently, it 
is the same in all the latent conditions of oxygen. On this 
bases it is apparent that oxygen must transform five parts 
of every nine of its latent heat into temperal heat in order 
that three volumes of it should become two volumes of ozone, 
and this is the source of heat in the fire. 

The process of freeing heat and the opposite process of 
binding heat in the interior constitution of substances show 
the analogy between temperature and chemicature or the 
chemical condition as far as the proportion of the counter- 
forces is concerned. If we go back to our experiment in 
Part I, Fig. 1, we see that the various conditions of the 
airbody are bound by the enclosure. These conditions are 
externally fixed latentures (bound conditions) which can be 
changed to internal latentures at certain points. If we press 
the piston way down and at the same time cool the tempera- 
ture of the airbody below "the critical temperature," we 
finally reach a point where the body will become liquid. 
It is also a known fact that in case we press the piston down 
to the same point without cooling the airbody, it will not 
become liquid, but if we now withdraw the piston quickly, 
the air becomes partly liquid. 

Exterior boundness by enclosure has been substituted by 
interior tension in part of the air which could not be sup- 
plied with heat quick enough to follow with its entire mass 
the motion of the piston. Boyle's law, formulated for the 
gases, is now partly transferred to the interior of the liquid. 
Pressure plus interior tension are inversely proportional to 
volume. Yet I do not mean to say that liquidity and solidity 
depend on interior attraction; the requirement for such 
attraction, antipolarity, is missing, they depend rather on 



MODERN NIRVANAISM 141 

a certain strength of materity in the constitution of a sub- 
stance. 

There are two other sublaws which are here important: 
Gay-Lussac's law says that all gases expand equally in equal 
thermal actions which combines Boyle's and Dulong & 
Petit's laws. Avodagro's law says that different gases under 
equal pressures and in equal temperatures have equaj 
chemical values in equal volumes, which substitutes volume 
for weight as the true measurement. 

These two sub-laws do away with any apparent differ- 
ences in the various conditions as far as the essence of stuff 
is concerned by showing that the so-called physical and 
chemical conditions are merely different forms of binding 
or fixing stationarily or permanently certain propositions be- 
tween the otherwise transformable counter-forces which on 
account of the possibility of transformations must be of the 
same character and belong to the same essence. 

We have now gone through all the inorganic conditions of 
stuff and found the same constant force product in all of 
them. The organic substances are produced from the inor- 
ganic. Since transformation of forces and changes of con- 
ditions are possible only when essence is and remains the 
same, analogy shows that also in all organic conditions of 
stuff galom is the same as in inorganic. 

ISTo action or process of any kind, be it mechanical, 
thermal, electrical, latental, chemical or organical can change 
galom, the force product constant in space and time. It is 
the absolute essence of the world. 

, VV W 7^ 

There are two different hypothetical absolute zeros of 
heat, that of the materialists and that of the physicists. The 
materialistic zero of heat we have seen above; it is at the 
point where the material atoms are packed together so tightly 
that they cannot move. At this point, the materialists have 
absolute matter without heat or any other active force or 
energy. If there is no such point within stuff then stuff is no 
matter. But the absolute zero of heat of the physicists is 
somewhere else. In Fig. 1 it is at the bottom of the tube. 
The piston has to press the airbody out of existence in order 
to get there. The zero of heat is the zero of stuff. It has 



142 WM. DANMAH 

no physical meaning but is of some theoretical value; it 
should be made the zero of every thermometer, because ex- 
pansion is proportional to the strength of heat. The therm- 
ometer though is not a temperatometer because heat is not 
temperature but only a force in it. The zero of the tempera- 
tometer should be at zero of nature, or at the point in 
temperature where cold and heat are equilibrated and imper- 
ceptible. From the point of this zeronic temperature, both, 
cold and heat should be graded according to the principle 
of the contravaxant. The grades of heat then increase and 
decrease "geometrically." The base of gradation should 
be 2. The ball at the bottom should be equal to the volume 
of the first principal grade with the base 2. This tempera- 
tometer which I have designed many years ago will be of 
scientific value. 

(A 4). Electricity is abnormal temperature, mainly on 
the surface of solid bodies. It is loose, freely transmitted 
and easily equalized. "Negative electricity" is abnormal 
heat which has been forced onto the surface of bodies 
stronger and quicker than what the bodies could absorb. 
We call this force in electricity electrical heat or patero- 
electricity. Lightning is electrical heat; it is heat from the 
sun which was intercepted by a cloud, where it was temperal 
heat. When forcing its way through the insulating air to 
the earth, it takes the form of lightning and when it reaches 
solid bodies, it becomes patero-electricity until it is absorbed 
in temperature. 

"Positive electricity is electrical cold or matero-electricity. 
It is not transferred nor are there "streams" of it, but it is 
induced by repulsion or attraction from another electrical 
condition. The application of the two words "negative and 
positive" to the counter-forces in electricity is antiquitated 
and should be dropped; they date from the period of the 
fluid-theories. Positive electricity was supposed to be the 
presence of the electrical fluid and negative electricity the 
absence of it, while in temperature, heat was supposed to be 
positive and cold negative, therefore, negative electricity and 
positive heat would be identical, which shows the prevailing 
confusion. 

There are no negative forces, both electrical forces are 



MODERN NIRVANAI9M 



143 



positive if we speak of forces at all with the understanding 
that they are mere tendencies of stuff-conditions. Since heat 
and patero-electricity on the one hand and cold and matero- 
electricity on the other hand are identical except in form, 
the same law applies to electricity as to temperature. 

Ohm's law is the empirical proof for the inverse propor- 
tionately of the electrical factors. 

Electricity, being abnormal and the loosest of all con- 
ditions, exhibits the peculiarities of antipolarity, magnetism 
and equalization most conspicuously, it is, therefore, inter- 
esting to the philosopher as well as valuable to the tech- 
nologist. But in nature the importance of electricity is 
limited; most conditions called electrical are simply strongly- 
polar temperatures. 

App. to Art. XVII: Galomalism. 




Fig. 2. 
t (A 5). To definitely explain the fundamental principle 



144 WM. DANiMAR 

of galomalisra and to fix it in a mathematical shape, so as to 
prevent future misrepresentations is the object of Fig. 2. 
Part I gives a geometrical presentation of contravaxantism. 
The axis AB is divided into equal grades and ordinates are 
erected thereto which are limited by two logarithmic curves, 
in this application called vaxodes. The plane between a 
vaxode and the axis is a vaxant and a pair of vaxants is a 
contravaxani, the law of which is contravaxantism. 

This law means that the ordinates in the vaxants, when 
moving along the axis uniformly, grow inversely proportional 
and that their product, when they are multiplied at any point 
on the axis, is constant. This constant product, representing 
galom, is made 4 to avoid the idea that it must be a unit, 
because contravaxantism is no number principle and galom- 
alism is the only philosophy which is clear of number mys- 
ticism. 

The law of this figure includes all the empirical laws of 
nature, such as Boyle's, Dulong & Petit' s, Ohm's, and what 
I have added to them. It is now the one law of the world, 
meaning the inverse proportionality of the counter-forces 
and the constancy of their product. 

The two angles in Part I show the mechanical principle 
of the dualistic philosophies. One of the angles would be 
the monistic principle. Instead of curves we have here two 
straight lines deviating from the axis in forms of angles 
which represent the uniform or mechanical increase of the 
forces, starting with zeros. This figure represents the specu- 
lative laws of nature, such as Newton's laws. From the cone, 
being the rotation of the angle, the forcelines of the mechan- 
ical theory of nature are derived which all include the zero 
in their mathematical character. 

Our figure of this law shows that the two ordinates on 
any point of the axis, representing two absolutes, when added 
furnish a constant sum indicating constancy of the two to- 
gether in space, but their product varies. The principal 
difference between the dualistic philosophies and galomalism 
is now shown to be between addition and multiplication of 
the two opnosites in the world : Matter plus spirit or mater- 
ity times paterity. All empirical laws of nature require the 



MODERN NIRVANAISM 145 

multiplication instead of addition of the opposite forces. 
Dualism, therefore, is unscientific and untrue. 

To illustrate the difference between dualism and galom- 
alism still more plainly, the Parts II and III show the 
geometrical Part I in an isometrical manner. In both cases 
is the line AE the axis to which the ordinates for heat (P) 
are placed horizontally and for cold (M) perpendicularity. 
The constant product in Part II is 4 represented by oblongs 
which by their varying forms represent the conditions of 
the world-stuff and by their side3 the forces. 

This illustration shows the counter-forces as the varying 
dimensions of the constant cross-section of a solid which 
represents the possible conditions of the world-stuff. No 
matter where we cross-section this solid which could be ex- 
tended infinitely at both ends, the section is always of the 
same size of 4, only the forms of it which represent condi- 
tions, are varying. The constant section represents galom. 

In Part III, the figure of dualism, the two ordinates on 
each point of the axis, when added, give a constant sum of 
16. The ordinates now represent two force-stuns such as 
matter and ether, and their constant sum means the com- 
plete filling of space by them, as is also meant by the con- 
stant product of Part II. If we multiply the ordinates in 
Part III Ave produce varying sections, but multiplication has 
no sense in this case because the two entities are not related 
to each other as factors nor in any other way except that they 
both exist and fill space together, of course, per hypothesis. 

We know that it is not the addition but the multiplica- 
tion of the sides which produces the section of a body. The 
essence of the world-stuff is that which it is on the average, 
no matter where we may section it to see the inside. Dualism 
offers no such section because it has but the appearing sides 
of stuff of which it makes two stuffs. It remains on the 
surface, because by adding the sides it obtains nothing solid, 
space-filling, or stuffy. The stuffication of the forces them- 
selves is a logical impossibility. But galomalism, by multi- 
plying the forces, obtains the space-filling being. 

I can cut the galomalistic principle out of wood because 
it means something plastic or space-filling, but the dualists 
cannot because they have no wood, no stuff. Part III of 



146 WM. ©ANMAR 

Tig. 3 allows us to look from below into the hollowness of 
dualism. The space-filling being is missing ; present are but 
two crippled abstractions of conditions which are added to 
each other instead of multiplied by each other as required by 
all the empirical laws of nature. 

Neither the onesidedness of monism nor the twosidedness 
of dualism can represent the stuffessence because this is sec- 
tional. Multiplication instead of addition of forces is now 
the true principle of philosophy. 

In dualism the two absolutes are in extremes. At A 
we see supposed pure matter and at B pure spirit. Between 
them are the mixtures. Monism and dualism are extrem- 
istic philosophies. But the absolute of galomalism is not 
an extreme nor the mixture of two extremes. In Part I there 
are no zeros nor extremes. Never can there be a point in 
the row of possible conditions of stuff where there is but one 
force and the other missing, because at this point we would 
have no force-product nor stuff-essence as required by the 
empirical laws of nature. It means that the absolute is 
neither extremely hard like matter nor extremely soft like 
ether, but it is hardsoft or rather it is neither hard nor 
soft which are concepts referring to conditions. 

App. to Art. XIX: The Conditions of Stuff 

| (A 6). Fig. 3 is a theoretical illustration of an 
explanation of the so-called "interior constitution" of 
substances which in its outlines is not in conflict with the 
galomalistic principle. 

Investigations of sound and to some extent of light have 
shown that these excitations are fluctuary (often called 
"pulsatory") and cause undulations with waves rectangular 
to the direction of the fluctuations. Granting this, it is justi- 
fied to conclude that all interior excitations of substances have 
the same form. 

In our figure, the wavelines represent very thin strata 
of a substance, the forces of which are tensed in spans repre- 
sented by the squares a b d c, c d f e, etc. These spanned 
parts, peculiar to the substances, have been named spantoms. 
The tension in each kind of spantoms is limited by a certain 
proportion between s the maximum of the passive, and t the 



MODERN NIRVA.NAISM 



147 




Fig. 3. 
maximum of the active force, but if this is overstepped the 
tension and span is broken and another spantom formed 
which means another physical state. 

A fluctuation of a spantom consists in a contraction and 
expansion of it while the cross strata swing to and fro like 
strings, snaps or pendula and according to the same law 
with a constant vibratus but with varying intensities and 
long periods of near quietude. Motion is not essential but 
circumstantial. ' 

If we now imagine the whole system in full excitation, 
we see the maxima and minima of the counter-forces, heat 
and cold, change places in each line of spantoms, generally 
accompanied by a transmission of heat to the interior or 
exterior of the substance. In each fluctuation there are two 
moments when the lines are straight, which are analogous 
to the dead point of the string or pendulum. 

The spantom has no fixed place in the substance, but 



148 WM. DANMAR 

is simply a substance's peculiarity to fluctuate its forces in 
this form and manner, unless it is shaved or dissolved to such 
small parts that the regular spantoms have no room in it. 
The size and action of a spantom is dependent on the con- 
dition of the substance, but it is not necessary to suppose that 
there is always intense spantomic excitation in a substance 
when not acted upon in any way. That terrible molecular 
disturbance imagined by the materialists, even in a substance 
that lies quiet in the dark for years, has no sense when we 
consider the true nature of motion, caused and resisted. In 
an equalized condition there is no motion. The spantomic 
action only serves to equalize the condition of a substance 
when acted upon. ' 

In the spantom the same law prevails as in the airbody 
of Fig. 1 under mechanical action, always maintaining the 
constant force-product, galom. If the substance gets heated 
the spantoms expand like bodies without changing the pro- 
portion between the maxima s and t, until a point is reached 
were the spantom breaks and jumps into another tension and 
proportion between 5 and t, the substance, thereby, entering 
a warmer latenture or bound proportion between its counter- 
forces, another "aggregate state" or "physical condition." 

I have called the solid, liquid and gaseous states and the 
states within them, latent or latental conditions or latentures, 
firstly to indicate the analogy with temperatures and secondly 
to say that they are latent or bound proportions of forces. 
Since the materialistic terms could not be used, new ones 
had to be coined. 

Every substance has its own spantoms which determine 
its physical properties. The shape of the spantoms need not 
be cubical but may be of other forms that fit closely together, 
such as forms of crystals, but I shall not go into details. At 
the surface of a body the vibrations of the regular spantoms 
of its substance strike the air which receives and transmits 
this excitation as light of the color determined by the vibratus 
of the spantoms. Generally it is required that a strong light 
strikes the spantoms to cause them to vibrate the light of 
their color or vibratus perceptibly. i 

When the surface is under mechanical influence, such 
as friction or striking, the upper layer of spantoms is caused 



MODERN NIRVANAISM 149 

to strike out abnormally. It takes the heat required for this 
expansion from the air and transmits it to the lower spantoms, 
thereby heating the body in direct proportion to the machan- 
ical action. It is, therefore, wrong to suppose that mechanical 
action or "work" is transformed to heat. Heat is not action 
but force. The respective experiments show nothing but 
that action of that kind causes heating. "The transformation 
of work to heat" is a mistake. One force can never form 
action which requires opposition of forces. 

If the surface of the body is influenced abnormally, 
smaller spantoms are formed within the regular spantom, 
g h k i, which, then means electricity as an abnormal condition 
at the surface, with great ambition to effect equalization. 

If we call the general force-condition of a substance 
galomature, it is temperature as far as it can be changed by 
mere cooling or heating without changing the proportion be- 
tween s and t or without disrupting the spantoms; it is 
electricity as far as being abnormal temperature at the sur- 
face; it is chemicature as far as it is bound in a certain pro- 
portion between the counter-forces in a spantom, and it is 
latenture as far as this proportion is changeable by disrup- 
tion and reconstruction of the spantoms. 

For the sake of simplification we add electricity to tem- 
perature which now includes all free conditions, ready for 
immediate equalization without reconstruction of spantomic 
constitutions, and we add latenture to chemicature which now 
includes all bound conditkas fixed by the various spantomic 
constitutions and changeable only through changes of these 
constitutions. Oxygen and ozone are two latentures when 
compared with each other, but they are two chemicatures 
when compared with hydrogen or, any other substance 
not spantomically related to oxygen. The chemical prod- 
ucts are related in their spantomic constitutions to the 
elements in simple ratios. 

The identity of galom in all forms of the conditions 
of a substance, in temperature, electricity, chemicature and 
latenture, is apparent in this explanation of the spantomic 
constitution which is not a proof for galom but speaks well 
for this constitution being the true one in principle. It is 
open to experimental investigation because the spantom is 



150 W7M. DiANMAH * 

not mysterious and untouchable like the molecule, but within 
our reach. Shaving of slate cuts the spantoms and changes 
the color. Transparent substances have weak or undeterm- 
ined spantoms, admitting the passage of induced spantomic 
excitation. 

There are no atoms and molecules, and theoretical de- 
terminations based on the materialistic hypothesis, such as 
the "atomic weights" of many elements and molecular 
weights of many "compounds," are erroneous. For instance, 
if oxygen is 16 times as materal and heavy as hydrogen, then 
II 20 or the vapor of water is not 2 plus 16 :2 equals 9 times 
as heavy as hydrogen but its weightX is according to the 
formula: 2 :X equals X:16, which means that X or the 
weight of the "compound" (equatum) H20 is the mean 
proportional between that of H2 and O, or equal to 5.7. 
The reasons for this formula are given in connection with 
the law of equalization. 

An experimental illustration of the chemical conditions 
in regard to their forces may be given in this way: For a 
similar experiment as that of Fig. 1 we take a high tube and 
piston and divide it into 256 degrees of volume. As a sub- 
stitute for our zeron we fill 16 degrees of it under the piston 
with normal oxygen and call this point our zero with 16Mx 
16P. We now press the piston down to 8 degrees and reach 
here the dynamic condition of sulphur, though no real sul- 
phur because its constitution is missing; we press it down 
further to 4 degrees and reach copper ; we go to 2 degrees and 
reach tellurium. We are compelled to go slowly now but we 
can reach 1.07 degrees where we get the force-condition of 
uranium if we accept weight as the practical measure of it. 
Chemical reality goes no further and we shall stop too, 
especially as we cannot reach the absolute zero of chemical 
heat of nihilum any more than the absolute zero of any 
heat. 

We now go back with the piston to the zero condition at 
16 degrees and then pull the piston upwards. At about 21.3 
degrees we meet the dynamic condition of carbon, at 39 de- 
grees that of lithium at 128 degrees that of H2 and at 2$ 6 
degrees that of ordinary hydrogen. We have again reached an 



MODERN NITtVANAISM 



151 



extreme of chemical reality, as far as known, though no the- 
oretical limitation is in view. 

We now draw a large contravaxant as explained before 
with four duplications of the ordinates at each side of the 
zero and place zeron, or practically oxygen, at the middle 
with 16M and 16P as the ordinates. At 1M x 256P at 
the left we place hydrogen and near to that distance but at 
the right from the zero at 2401f x 1.07 P we place uranium, 
and all along the contravaxant between these extremes we 
place the elements in their various latentures, for instance 
seventeen lines for carbon, five for oxygen, etc. If these 
positions now are not merely true in regard to weights but 
really in regard to chemical colds and heats, we will then 
get a figure which will tell us something in regard to rela- 
tions and periods and which will enable us to determine the 
forces of "combinations" or rather equalizations on the draw- 
ing board by merely drawing the ordinates at the middle 
on the axis between the respective elements or their laten- 
tures. This figure I call the chemograph. 




Fig. 4 



(A Y). The preponderant forces in conditions of the 
world-stuff are of great importance in physics as the expres- 
sive forces in nature. In the system of the contravaxant as 
shown again in Fig. 4, the curves VOW, called transodes, 
limit the preponderant parts of the forces when ordinated 
to the axis, being of same sizes as between the vaxodes. The 



152 WM. DANMAH 

planes between the transodes and the axis are the transants 
and the principle represented by them is transantism, the 
law of the expressive preponderant or transant forces. 

With our perception we are at the zero of transantism 
or of the preponderance of forces. Judging from this point, 
we call conditions warm or cold according to whether paterity 
or materity is overweighing in the proportion between them. 
Temperate imperceptible temperature is zeronic. If a sub- 
stance is also temperate chemically it is zeron; if this con- 
dition is attained by the organic process, it is nirvana, which 
is at the zero of transantism. In nirvana the transant forces 
are weak or theoretically equal to null. Yet this is the 
normal condition of stuff, while all polar conditions with 
strong transant forces must be considered as abnormal. 

•* # # 

(A 8). The being world of course is infinite, but the 
real world, actual in nature, is limited. It extends as far 
as metaphysical antipolarity. Half of the real world, repre- 
sented by the celestial bodies, their atmospheres and the 
nebulae, is conditioned on the one side and the other half 
on the other side of the zeronic or indifferent, normal con- 
dition. 

But while this division into two halves, a matero-polar 
and patero-polar, is true in regard to polarity, it is not so 
in regard to masses. Both sides of antipolarity have equal 
amounts of materity, but the pateral or warm side has the 
heat that is missing in the materal side, the former is, there- 
fore, of a very much greater extension or mass of stuff. 
When equalized the size will be equal to that of the two 
former sizes together. 

It follows that there is on an average equal strength and 
importance to be credited to both forces. But it is the passive 
force, materity, which causes the trouble in the world, be- 
cause it becomes tied up in the rigidity of the solid substances 
where only strong active force or heat can release it. It is 
the matero-polar side of the world which causes the diffi- 
culties, complication 3 and variations of nature and requires 
organic life for the Beach of nirvana, while the gases cause 
but little difficulties. 



MODERN NIRVANAISM 153 

App. to Art. XX: MAGNETISM AND GRAVITY. 

"Universal Attraction" being a mistake, it is to be shown 
that there is as much repulsion as attraction in the world 
which on an average is at equilibrium between the two. We 
have the empirical fact that cold attracts heat and repulses 
cold and that heat attracts cold and repulses heat. Both are 
equally important factors of being with tendencies opposite, 
towards each other, therefore, with magnetic energies, attrac- 
tion and repulsion, which are also factors. 

Conditions of stuff in which preponderant heats are 
latent, such as the polar gases, repulse themselves and each 
other with the products of their transant heats, as shown in 
their dispersions, and solid and liquid substances repulse 
themselves and each other with the products of their transant 
colds, as shown in their solutions. But with the latter the 
passivity of cold, causing rigidity, offers difficulties. 

Just as well as we have two principal classes of stuff- 
conditions, the chemical including the latental, and the tem- 
peral including the electrical, have we also these classes of 
magnetism. Only in regard to the magnetic relation of an 
immense mass to a small one, such as the earth to the bodies 
on its surface, this classification is of no apparent account. 

Within the two polarities there are waves of antipolarity 
represented by the chemical periods which have some resem- 
blance with octaves ; therefore, there are subdivisions of 
magnetic relations. In temperature and electricity these 
variations are marked in regard to conductivity. 

Disregarding the complications, Fig 4 shows that on 
each side of the zero-condition there is general repulsion 
among the polar conditions of that side and general attrac- 
tion with the polar conditions of the other side, therefore, 
repulsion and attraction in general are equal. 

The magnetic energy between two conditions in equal 
volumes, such as A and D in Fig. 4, is, therefore, to be calcu- 
lated thus : 1 QP of A attracts 8 M of D with the product 128a 
and repulses 2PofD with 32r. ; 1 M of A attracts 2P of D 
with 2a and repulses 8M of D with 8r. There is a total 
attraction of 130a and a total repulsion of 40r., therefore, 
a transant (preponderant) attraction of 90a. We arrive at 



154 WM. I>ANMAR 

the same result by simply multiplying the transant 15P 
of A with the transant 6M of D. 

Between D and B of Fig. 4 is a transant repulsion of 
90?% between two equal volumes of A, of 225r and between 
A and B is a transant attraction of 225a while between C and 
D there is but 36a. 

Transantism becomes important as the law of the mag- 
netic energies in nature; it is not a mechanical law but a 
natural. But the modifications caused by unequal volumes 
are mechanical as is anything else that is spatial. 2A enter 
into magnetic relations with 3 OP, 2>A with 45P, etc. Be- 
tween 4 J. and IB is an attraction of 900a. 

The nearer to the zero of transantism the weaker be- 
comes the transant magnetic energy, until at the zero there 
is none. Zeron enters with null into any relations, it is, 
therefore, indifferent to all the other conditions and sub- 
stances, at least it is so chemically, but physically only when 
it is at zeronic temperature and electricity, uninduced. 

* * # 

(A 9). Newton's law of gravitation is the principal 
bulwark of the mechanistic theory of nature. It is a mistake ! 
It is based on the supposition that "matter attracts matter." 
Repulsion then there is none. The attraction is absolute and 
independent of conditions and antipolarities. Two equal 
bodies attract each other as much as two bodies of which 
the one is cold and the other hot. With magnetism in a 
small scale it is known that this is not true, but with gravity 
it is supposed to be different. It is the size of things that 
imposes on many minds, as we have seen before in regard 
to the perpetuum mobile. 

Newton's law consists of two parts, the law of gravita- 
tion of a falling body and the law of the distribution of 
gravity in space. 

The law of gravitation is based on this speculative sup- 
position : The velocity of a falling body increases uniformly. 
The supposition is a mistake. 

" Velocity" is a deceiving term ; in Newton's law it stands 
for the energy that effects the fall. It has been called 
"kinetic energy" but more especially will we call it fall 



MOT>miN NmVANAISM 

^ — a&i s^ 



155 




Fig. 5. 
energy. In Fig. 5, Part I, which represents Newton's law, 
the increase of the fall energy is represented by the angl© 
NOM. The zero of this energy is at 0, the beginning of 
the fall. \ 

After the first second this energy is equal to lg, and in 
every following second it gains lg. It is not stated and would 
be hard to say where the additional energy comes from. 
This part of Newton's law is a law in itself; it means the 
uniform increase of a natural energy. Such increase, purely 
mechanical, can always be traced back to a zero, in this case 
to 0. 

Gravity is the preponderant attraction between body and 
earth. When the body is supported to rest, gravity has the 
form of weight, pressing on the support, but when that 
support is withdrawn, gravity changes its form from weight 
into fall energy or "velocity." This is a conspicuous case of 
transformation of energy. "Potential energy" transforms 
into "kinetic energy." But Newton's law requires the zero 
of the kinetic energy at the beginning of the fall ! What be- 
comes of the weight the body had before it began to fall? 
At Newton's time "the law of the persistency of energy" 
was not yet established, but what must we think of the mod- 
ern energeticists who do not object to Newton's law though 
it is in direct contradiction to their philosophy? 



156 WM. DANMAB 

The second part of this untrue law says that the traversed 
space increases as the square of the time of the fall. In 
our Tig. 5 this is represented by the parabola OP. Cause 
and effect, everywhere else directly proportional, are here 
proportional as the arithmetical progression to the progression 
of the squares. This is in itself a wrong principle. If a 
cause increases uniformly, the effect of it does also. 

Newton's law of gravity, referring to the distribution 
of gravity, is simply the law of spheric space. Whether there 
is also a physical cause affecting this matter is not con- 
sidered. The "density" of our atmosphere is a direct effect 
of gravity; it does not diminish according to Newton's law 
but according to "the law of the logarithmic curve" (vax- 
antism) modified by the spheric law. I cannot follow this 
matter any further at present. In 189 7 I published a book 
called "Die Schwere, oder Isaac Newton's Irrthum." But 
they still teach the same old mistake. 

Newton's laws are disproved, and with them all other 
purely mechanical laws and "the mechanics of the heavens." 
Kepler's laws are also mechanical. These laws are replaced 
by laws forming parts of the general law of nature, con- 
travaxantism, modified by the law of space. 

Part II, Fig. 5, shows the curve of the new law of gravi- 
tation ; it is a transode resulting from attraction minus repul- 
sion and representing cause and effect or gravity and tra- 
versed space both. Gravity and velocity increase, because 
the pressed air under the body cools the falling body and, 
thereby, increases its polarity and its attraction to the earth. 
Because the body cools while collecting the resistance of the 
air, it is more strongly attracted by the warm earth, and 
because this is the case, it presses still harder on the air 
and is cooled still more and so it goes on during the whole 
fall. 

Experiments could hardly decide between the two curves 

of Fig. 5, because they are not extensive and accurate enough 

and the curves look very much alike. The right curve had to 

be found theoretically. But my present object is only to 

show that the mechanical laws of nature are untrue. Nature 

is not a mechanical process. 

* * * 



MODERN NIRVANAISM 157 

(A 10). Mechanics is the science of the rest and of the 
motion of bodies. It is usually subdivided into statics as 
the science of rest and equilibrium and dynamics as the 
science of motion. 

But the world "dynamics" properly indicates the science 
of forces though no such science existed. Force and motion 
are not identical and their laws are different. The mechan- 
ical character of motion is conceded, it is circumstantial in 
time and space and the law is mechanical. But a force is 
an essential factor of being and its law, which has been 
established as vaxantism, shown in the figures, is not me- 
chanical. 

It is again required to call attention to this difference. 
The mechanical law applies to quantities in time and space, 
the dynamical law applies to strengths in conditions. The 
mechanical operation consists of additions and substractions 
and the dynamical adjustment consists of multiplications 
and divisions. If two mechanical quanties are added, the 
result is their sum and the average per volume is the arith- 
metical middle of the elements, but if in the equalization 
of two stuff-conditions the forces are adjusted, the resulting 
forces are at the geometrical means of the respective forces 
of the elements. 

Dynamics is not the science of motion and no part of 
mechanics, it is a part of physics in its original sense and 
in the explained sense of the science of the equilibration of 
the counter-forces. 

The entire philosophy of the past was mechanical which 
was the reason of its failure, a fact well expressed by Leib- 
nitz, Du Bois Eeymond and others, none of whom saw a 
way out of it. All the philosophical terms are mechanistic, 
but I must use them as symbols to avoid the difficult intro- 
duction of too many new terms. But when I use terms with 
mechanical meanings, such as equilibration, equilibrium, 
antipolarity, pendulation, etc, and apply them to dynamic 
adjustments and conditions, I do it with the excuse that for 
the present there are no fitting terms for the ideas to be 
expressed. I feel that a future international language will 
have them. 



168 WM. BANMAR 

App. to Art. XXI: Theories of Nature. 

(A 11). In accordance with galomalistic science of na- 
ture which requires antipolarity for nature's cause, the nature 
of the solar system cannot be explained by the Kant-Laplace 
theory of the origin of this system, according to which nature 
would be a process of cooling and materializing, starting with 
a hot nebula and effecting cold solid bodies. Other inade- 
quacies of that theory are known. 

It is required to outline here a theory which is in accord- 
ance with the galomalistic principles and does not contradict 
really known facts : 

Dark cold stars without atmospheres are existing, our 
moon is one of them. The sun was once a matero-polar star, 
consisting of solid elements which had never gone through 
a process but were in their virgin chemical condition from 
eternity, because this star was surrounded by zeronic stuff, 
such as argon and its class. 

Far away from this matero-polar body was a nebula con- 
sisting of patero-polar gases, such as nitrogen, oxygen and 
mainly hydrogen. The nature of this hot body was also very 
limited, because the opposite condition was missing. 

These two bodies, being antipolar to each other, attracted 
each other and moved together. They- met and the nebula 
became the atmosphere of the sun. Immediately the ele- 
ments on top of the sun began to burn in the acquired at- 
mosphere and that was the beginning of the solar nature. 

It is mainly the hydrogen in the sun's atmosphere which 
supplies the solar heat. If the sun consisted of coal and 
burned in oxygen, we know it would not have lasted very 
long, but there are indications that it consists of elements of 
extreme polarities such as the metals with plenty of the 
class of uranium among them, therefore, the burning of the 
sun is very intense and durable. The product of the combus- 
tion of uranium, radium, etc., with hydrogen is helium and 
other dead gases of which there are immense quantities 
around the sun, which to that extent is dead. 

But there are also products and substances which will not 
burn; they form large masses of slag floating on the molten 
surface of the sun; they appear as sunspots. Now and then 



MODERN NIRVAHAISM 159 

a large body of sunslag separates from the sun through the 
centrifugal force, assisted by an explosion from below, getting 
the upper hand over the attraction. Such slagbodies, taking 
the shape of globes and rotation from tumbling over, 
flew away in spiralic orbits and became planets. 

Or an explosion spattered the slag into space which then 
became a swarm of meteors; or an explosion blew away a 
large bulk of vapors together with a swarm of slag pieces and 
the two became a comet. Commonly the centrifugal force 
near the equator is sufficient to project the slag that gathers 
there, the direction being inclined to the poles, the slag after 
some years of flight through the air lands near the polar 
regions. Swimming on the molten surface, it follows the 
increase of centrifugal force toward the equator until it 
is again projected. These rounds form periods of about 11 
years. 

Our earth is a slagbody with an atmosphere taken from 
the lower portions of the sun's atmosphere. The temperature 
on earth became very favorable for a complete nature ; but as 
far as the chemical conditions are concerned, they are very 
unfavorable because the earth is a chaotic slagbody, con- 
sisting of substances, which have gone through a process. 
It required the development of organic life to overcome the 
chemical difficulties; this life could not exist on earth if it 
were not a slagbody but a body of virgin elements. 

The first temperate period and with it organic life origin- 
ated in the polar regions where the "missing links" are under 
the icecrusts. Through further separation from the sun 
and cooling of the earth, mild temperature moved towards 
the equator. When for the first time arriving in middle 
Europe, human beings already existed in their stoneax stage 
of evolution. The north became very cold, the temperate zone 
moved to the equator and the glacial period followed when the 
earth was furthest away from the sun. Organic life saved 
itself in the present hot zone in caves and otherwise. 

The antipolarity between earth and sun was now suffi- 
cient for an attraction which overbalanced the centrifugal 
force; the earths orbit became a circle, slightly stretched by 
the resultant of the magnetism of the fixstars, and then it 



160 



WM. BANMAR 



began to condition the second period of mild temperature 
through the earth's spiralic involution of its orbit. 

The sun's heating influence became greater than the loss 
of heat of the earth. The mild zones are moving to the 
poles, followed by the hot zone. In 7000 years the mild 
climate has moved from Egypt to Germany. Finally, organ- 
ic life will cease where it began, in the polar regions. 



App. to Art. XXII: The Law of Nature. 



Nep 




Fig. 6. 

(A 12). The first part of our Fig. 6 illustrates Rich- 
mann's law of equalization. The double ordinates at A and 
B represent two equal volumes of stuff of different conditions 
or we may say two equal bodies of antipolar substances. 

The element A contains 2 parts of "matter" and 16 
parts of heat and B 8 parts of matter and 4 parts of heat; 
the product when multiplied is 32 in each case. Since the 
constancy of this product was known in chemistry this law 
preserves this constant as well as "the constancy of matter" ; 



MODERN NIRVANAISM 161 

the first for empirical and the second for speculative reasons. 
The formula of Kichmann's law is now : 

2M X 16P + 8IM X 4P 2/ 

2M + 8>M " /Bi:. 

Suppose A and B were two equal glasses of water of 
different temperatures which are always ready for equali- 
zations; we pour them together and the question is now 
what is the temperature after equalization, supposing of 
course that no heat was lost ? 

The materialists say: Matter is constant, therefore, it 
is still all there, namely 2+8=10M, distributed in 2 
volumes makes 5M per unit. But they do not treat heat 
in the same manner. The constant product of matter and 
heat though is accepted, it is 32, this divided by 5M gives 
a heat of 6%P after the equalization. 

The total heat of the elements was 2 OP ; the heat of 
the equatum is 12%P, 7% parts of heat have been destroyed, 
anihilated in this process. Why not ? Materialism is not 
responsible for "the law of the indistructibility of heat," 
neither are we. And the energeticists have not yet objected 
to this "great law of nature." 

Part II of Fig 6 represents the dualistic law of equali- 
zation: Both supposed entities "matter and ether" or 
"matter and energy" are maintained at their full amounts, 
their sums throughout remain constant, but their product 
changes through the equalization. This law is that of the 
philosophy of the modern scientists. It is contrary to all 
the empirical laws of nature which do not require the con- 
stant sum but the constant product of the opposites. 

Part III illustrates the galomalistic law of equalization. 
A and B are now substances with the marked counter-forces 
as essential factors. They atract each other with the transant 
factors of 14P X 4M equals 56 a, which would be the energy 
of their motion towards each other if free to follow it. When 
they have equalized, the new condition at E is 4M X 8P. 

The total materity has weakened by two parts and the 
pater ity or heat by four parts. This is against the two laws 
of preservation of dualism, but these laws are mistakes. 
The "law of the preservation of energy" has placed heat on 



162 WM. &ASNLAR 

an equal basis with matter, as of equal importance, and that 
is the good it has done. 

I do not say that heat is ever destroyed, as is done in 
Eichmann's law, but I do say that the notion of preservation 
or indestructibility can be applied only to something that has 
being, is an entity. But the forces are no entities, have no 
being of their own, therefore, cannot be preserved. Neither 
are they properties, therefore, cannot be destroyed. The 
forces are factors of being and as such have to adjust them- 
selves in every equalization to the constancy of their product, 
galom. The new law maintains the constancy of the force- 
product, the indestructibility of stuff and the equal im- 
portance of the counter-forces, but not the constancy of forces 
and energies as entities because they are none. ) 

Part IV shows the quantities of the elements A and B 
to be equal and the quantity of their equatum E being equal 
to their sum; this matter is mechanical. But the forces are 
at the geometrical middles, are the mean proportionals of 
the elementary forces. Yet no being has been lost, nothing 
is anihilated. The two "great laws" of the preservations of 
matter and energy, which were in the way of nirvanaism, 
are mistakes. 

Since nature is the process of equalizing the conditions 
of the world-stuff, the law of equalization is the law of 
nature, and this law leads to nirvana. 

App. to Art. XXIII: Inorganic Life. 

' (A 13). The materialists call the chemical processes 
"combinations," perceiving them to be mechanical recon- 
structions of their molecules. It is known that this explan- 
ation does not fit the facts, which show no combinations, 
neither of properties nor conditions. 

The equality of essence and space-filling massiveness of 
all substances as stuff and the equal importance of the counter- 
forces require that a purely chemical equalization of con- 
ditions takes place between equal volumes of stuff in equal 
temperatures. Not weight, but volume is the true theoretical 
measure of stuff, though weight as a practical measure of sub- 
stances has great technical advantages and, therefore, will 
not be abandoned in chemistry. 



MODERN NIRVANA1SM 163 

Against the fact of equal volumes for chemical processes 
there seems to be what the materialists have called "multiple 
proportions in combinations," which were the main cause in 
modern times to revive the atomic hypothesis. But the 
"multiple proportions" are not found in purely chemical 
processes, but in such only as are accompanied by processes 
of freeing latent heat, the processes of burning. 

When oxygen burns it goes through two processes, first 
it becomes ozone by changing five of each nine parts of its 
latent heat into temperal heat in the form of fire, at the 
same time reducing each three volumes of stuff to two vol- 
umes, thereby changing its latenture or "aggregate state" 
to one of open polarity, eager for equalization. A part of 
the freed heat is used to evaporate the other element. When 
all this is done the two gases equalize chemically, volume for 
volume. Whenever heat is freed and burning takes place, it 
is a latento-chemical process. 

Since each latent condition of a substance is also a 
chemical condition, of which oxygen has five and carbon 
seventeen, the substance can enter into chemical processes 
in as many proportions of its forces as it has these lalentures. 
It can enter in "multiple states," which explains the "mul- 
tiple proportions without requiring atoms and molecules. 

It is a mistake to explain the heat freed in processes 
as coming from the cold sides of it, for instance from coal, 
radium or other substances of low chemical heats that enter 
these processes. 'Not the coal but the oxygen heats our houses 
by freeing five ninth of its latent heat when burning the coal, 
neither is it the solid body of the sun but mainly the hydro- 
gen in its atmosphere which is the lasting source of "the 
spirit of our heavenly father" which generates all life on 
earth. In order to become H2 the hydrogen has to free 
three quarters of its heatquantum, or in order to become iJ4, 
it has to free fifteen sixteenth of its heat. This important 
substance contains 256 times as much heat as zeron, the 
normal substance or as oxygen. No wonder the sun is shin- 
ing forth! 

App. to Art. XXXI: The Location of the Ghostworld. 



164 



WM. DAN MAR 




Fig. 7. 

(A 14). Fig. 7 is an illustration of the location of the 
ghostworld relative to the earth, as it has been conceived 
from my limited experiments. Part I is the view from 
the north; the upper part is the night side of the globe, the 
shadow being indicated by plain lines. The inner circle marks 
the lattitude of the rotation of New York. The hours of 
the night are marked by radii. 

From 8, 12 and 4 o'clock at night, straight lines are 
drawn into the shadow meeting with the proportion of 45 
to 22 to 32 which were the lengths of time in minutes of 
the experimental toiirs of the ghost G., as told in Art. XXXI. 
It is a simple method of construction which effects this com- 
mon meeting point of these proportions. Two such points 
could be found but the lower is in the globe. 

G/s home in the ghostworld is over a point on the earth 
where it is 1 o'clock at night. Under G.'s home it is always 
1 A. M. In his heavenly home are no days and no nights, 
but the everlasting sameness of heavenly blessedness which 
may do very well for a dead man like friend G., but would 
not suit a living man. G. complains neither of darkness nor 
weariness. He is satisfied with his home, because it corre- 
sponds with his condition. 

The lines of G's tours were neither vertical nor in the 



MODERN NIRVANAISM 165 

plane of the latitude but much declined to the south. This 
declination was not determined and, therefore, the height 
of G/s home above the earth not ascertained. All I know 
from the experiments is that his home is in the northwestern 
quarter of the earths shadow over 1 o'clock at night. It 
would require three measurements at that hour on three 
distant points of a meridian to determine G.'s home more 
closely. 

Part II is the view from the west. A declination of the 
plane of G.'s travels is taken so as to be in the same plane 
with the ISTew York lattitude, but I have no facts for this 
angle except that he says the travels were declined to the 
south. In both parts the dotted regions indicate the ghost- 
world as I have been impressed of its size, but future investi- 
gations may cause considerable changes. 

The tail of a comet is in the same relative position to 
nucleus and sun as the tail of the earth. Both are created 
by the spiritualizing effect of the sun's light and mean a 
certain binding of the sun's heat, changed from the temperal 
to the chemical and latental forms. The process of life on 
sun, earth and comet differ in this: On the sun inorganic 
life is mainly chemical and the result of it is helium and 
other dead gases ; on the earth, life is organic and leads also 
to dead substances, zeron in the form of ghosts, and on the 
comet, life is neither organic nor even chemical but latental, 
inasmuch as the sun's light evaporates the vapors of the 
nucleus to a higher or warmer gaseous state and adds them 
to the repulsed tail which returns to the nucleus when the 
heating influence diminishes. According to our terminology, 
it is a latental process. The earth's tail though is 
the result of an unreversible chemical process, the organic life 
process on earth. It increases continually through the dying 
of organic beings and consists of vegetable, animal and hu- 
man ghosts. 

The sun and his atmosphere are dead to the extent that 
they have become helium and other dead gases, and the earth 
and her atmosphere are dead to the extent that they have 
become zeron in the shape of ghosts. Helium is to the sun 
what the ghostsworld is to the earth. 

(A 15). The condition of nirvana, being zeronic, in- 



166 WM. DANMA& 

eludes zeronic or temperate temperature. It is to be found 
in the ghostworld, especially in the higher spheres of it. 
This does not agree with the popular notion of "absolute 
coldness of interstellar space" which is a mistake. Experi- 
ments with baloons mounted with self-registering thermom- 
eters have shown that at a height of about 14,000 meter the 
atmosphere becomes not colder but rather warmer with higher 
elevation. If the sun's light did not heat the earth and this 
by contact the air, the atmosphere would be coldest at the 
surface of the earth in direct proportion to its "density" or 
materity. 

But that heating influence causes the warmer temperature 
below, it extends up only 15,000 meter, reaching higher at 
the equator than in the artic regions. Above that influence 
the air begins to get warmer on its own account until it 
reaches a uniformly temperate temperature, the average 
zeronic temperature of the world. 

It is evident from the equal importance of the counter- 
forces that if the world were uniformly equalized, it would 
be uniformly temperate. The cold and warm conditions are 
only at and near the celestial bodies. The interstellar masses 
are temperate in temperature as well as in chemicature. 

The great mass of the ghostworld is located high enough 
to be in a mild and imperceptible temperature. The ghosts, 
therefore, consider the perceptible temperatures as "earthly 
conditions," not existing in heaven. 

"The Tail of the Earth" I called my first book on this 
subject of ghosts and their world. I repeat again: Some 
planets have tails produced by the organic life-process on 
their surfaces. The earth is the principal one of these 
planets at present. 



VOCABULARY 



A new philosophy like galomalism naturally creates new 
notions, ideas and concepts for which the terminologies of the 
older philosophies have no names. I was compelled to coin 
a few new terms, because it is much better to do that than to 
express new ideas wrongly, inadequately or vaguely in old 
terms of debatable import. The term "entropy," used by 
English and German philosophers in opposite senses, shows 
the danger of applying old words to new ideas. Also some 
old terms have to be denned in the sense they are used in 
galomalistic philosophy, which has reconstructed their mean- 
ings: 

Anlipolar Stuff conditions — inequilibrated conditions of 
stuff with different preponderant forces, so that one class of 
conditions (the matero-polar) is colder and the other (the 
patero-polar) is warmer than the equilibrated or zeronic 
condition at the zero of the preponderance of forces. 

Antipolarity — opposite polarities of stuffconditions at the 
two opposite sides from the point of indifference between 
them. It is the cardinal opposition in the world and the 
cause of all action and nature. Antipolarity is the meta- 
physical reality. 

Apolarity — the absence of polarity of a substance or con- 
dition at the zero of nature, where the two opposite forces 
are equally strong. Apolarity is, therefore, final indifference, 
dynamic equilibrity, death or nirvana. 

Being — that which simply exists and the world consists 
of. Speculative ontology has postulated a number of sup- 
posed beings, such as matter, spirit, ether, empty space, mind, 
etc., all of which were at the bases of false philosophies. 
After having the concept of space, being is that which fills 
space, which stuffs it and is, therefore, stuff, the worldstuff, 
independent of conditions, relations and actions. Pure being 
is absolute, uncreated, indestructible; and independent of 
powers, time and space; it simply is. 



168 WM. DANMAK 

Chemicature — the chemical condition of a substance in 
regard to the proportion between the latent or bound oppo- 
site forces of it, called chemical cold and chemical heat which 
the materialists have wrongly called "atomic or molecular 
weight" and specific heat. 

Cold — the passive force of the worldstuff, appearing as 
cold in temperature or temperal cold, electrical cold ("posi- 
tive electricity" — matero- electricity) chemical cold ("atomic 
or molecular weight) and latental cold (hardness in the laten- 
tures or "aggregate states," also called "physical states"). 
Cold in its many forms is the passive factor of galom; it 
is not "negative heat," but the opposite force to heat. 

C ontravaxantism — the law of the inverse proportionality 
of the essential factors of the world, the opposite forces of the 
worldstuff, and of their constant product, galom, when mul- 
tiplied. It is the fundamental law and basic principle of 
galomalism. The system of the contravaxant and the sub- 
laws involved, such as vaxantism for each of the forces and 
transantism for the preponderant or transant forces, is shown 
by the figures in the appendix. 

Counter-forces — the two opposite forces of stuff, cold 
and heat or, in general, materity and paterity. Their oppo- 
sition is towards each other, for which reason they desire 
to be of equal strength and strive to gain and maintain equili- 
brium or indifference between themselves. These forces, 
however, are no beings and have meaning as abstractions only 
in their correlation as counter-forces, while in the absolute 
sense, as separate, pure or being forces they do not exist, 
because they are no stuffs that fill space. The mistake of 
humanity has been the stuffication of the forces to force stuffy 
such as matter and spirit. 

Energy — a tendency of magnetism, either repulsion or 
attraction. The magnetic energies are representatives of the 
galomal forces, cold and heat, and have the same law as these, 
contained in contravaxantism. Materity repulses materity 
and attracts paterity; paterity repulses paterity and attracts 
materity for reasons of establishing and maintaining dyn- 
amic equilibrium. In the same polarity repulsion is pre- 
ponderant while in antipolarity there is preponderant or 
transant attraction. Only the transant energies are exertive 



MODERN NIRVANAISM 169 

in nature, while the others are neutralized. Gravity is the 
attraction minus the repulsion between the earth and a body. 
There is no "universal attraction," such as required for 
Newton's laws. 

Energism or Energetics — the popular philosophy of 
modern scientists, postulating a world consisting of stuff 
which is a "spatial composition of energies in various densi- 
ties" or of "different intensities of energy." This means that 
either one or two energies are the essence of the worldstuff, 
which, therefore, is energystuff. Energetics is indefinite in 
its definitions of "energy" and often confounds it with force 
or action or motion or momentum or "work" ; confusion be- 
ing a feature of all untrue philosophies. Heat, a force, is 
considered the principal energy; therefore, energism is a 
sort of revived and modernized spiritualism. A consistent 
monistic energism has not been developed, because it is im- 
possible if empty space as a part of the being world is 
impossible, — which it is. A dualistic energism with a pas- 
sive and an active energy (really the opposite forces stuftTfied 
to matter and spirit) is not favored, because monism has be- 
come fashionable. Energism as an attempt at philosophy 
was the consequence of the establishment of the erroneous 
"law of the preservation of energy," which placed energy 
as an entity. The two laws of the preservation of energy 
and matter are wrong because galomalism proves the con- 
stancy of galom and preservation of galomal stuff. 

Equilibrium — the mechanical equilibrium is the equality 
of two bodies in weight and pressure when counter-balanced. 
These bodies are then to each other motionless and at me- 
chanical rest. Dynamic equilibrium is symbolical for 
dynamic indifference or a correlation of the interior forces 
of a substance in which there is no difference in the strength 
of the two counter-forces, materity and paterity. Dynamic 
equilibrium if chemically fixed is identical with death and 
nirvana. 

Equilibration — the process of establishing dynamic 
equilibrium or equality in strength of the counter-forces. It 
would be mechanical if each of the opposite forces were abso- 
lute as postulated by dualism, because each would then main- 
tain its full strength and their equilibration would be mere 



170 WM. DANMAR 

mechanical addition and substraction. But the counter-forces 
being correlative and inversely proportional, tbey lose 
strength through every equilibration, the law of their pre- 
servation not being true. Nature is the process of equilibra- 
tion of the counter-forces which by their various proportions 
to each other form the conditions of stuff which are equalized 
through that equilibration. It finally leads to a normal con- 
dition with equally strong counter-forces where there is the 
zero of nature. 

Ether — the counter-part to matter; a hypothetical stuff 
the essence of which is pure heat; it is, therefore, heatstuff 
and is identical with spiritus. Ether is simply another name 
for spirit. 

Etherialism — the modern remnant of old spiritualism. 
It is no longer monistic, but a part of the dualism of "matter 
and ether." 

Force — the cause of an effect as appearing in induction. 
There is always present an active and a passive force, the 
two being the opposite factors of galom, their constant product 
when multiplied. Cold and heat in their many forms, or in 
general, materity and paterity, are the two worldforces which 
are related to each other as shown in contravaxantism. 

Forcestuffs — hypothetical stuffs, such as matter, ether 
and spirit, the essence of which is a force. Matter or cold- 
stuff is the passive and ether, spirit or heatstuff is the active 
forcestuff, the existence of both of which is denied by galom- 
alism. 

Galom — the essence of the world-stuff, inductively ob- 
tained by multiplying the counter-forces, materity and pater- 
ity, which are in this respect the galomal factors. Galom 
is the absolute essence, because it is constant in time and 
space, unrelated, unconditioned, unchangeable, absolute. It 
is represented by the constant product in contravaxantism. 

Galomalism — the new philosophy based on galom being 
the essence of the world. 

Galomature — the general condition of a substance in 
regard to the proportion of its counter-forces. Temperature, 
electricity, chemicature and latenture and the organic con- 
ditions of stuff are phases of galomature. This new term 
was required as a term of generalisation. 



MODERN NIRVANAISM 171 

Ghost — an imperceptible organic being in the realm of 
death, wrongly called a "spirit." The hnman ghosts received 
this name because in ancient times they were the ghasts 
or gnests to the sacrifices of vaporised food offered them 
by the living. Ghost is derived from ghast. 

Heat — the active force of the worldstuff appearing as 
heat in temperature or temperal heat, electrical heat ("nega- 
tive electricity"), chemical heat ("specific heat") and latental 
heat (softness in the latentures or "aggregate states"). Heat 
in its many transformable forms is the active (wandering, 
expanding, equalizing) factor of galom. 

Indifference — the equality of strength of the two oppo- 
site forces and energies of a stuffcondition which is with- 
out difference or indifferent. Dynamic indifference, another 
aspect of apolarity and zeronity, is a more fitting term for 
this condition than dynamic equilibrium which reminds of 
mechanics. i \ 

Latental — conditions and forces bound in the interior 
constitution of a substance. Latental heat is not" latent- 
heat" in the old sense, as a fluid concealed in a substance, 
but heat bound as a force in the span of a spantom. 

Latenture — a latental or internally bound condition of 
a chemical substance, such as the solid, liquid and airiform 
and the variations within them, and also the organical. 

Law of Nature — the mathematical form of action as 
fixed by the essence and conditions of the world stuff. Con- 
travantism is the true worldlaw including that of Nature. 
The contravaxantic system contains the following sublaws: 
(1), it expresses galom or the stuff essence as the constant 
product of two varying factors; (2), it shows the inverse 
proportionality of these factors, the counter-forces materity 
and paterity; (3), it indicates the preponderant exertive 
forces in nature in the form of transantism; (4), it formu- 
lates the equilibration of the counter-forces in equalisations 
of stuffconditions and (5) it predicts the mean proportional 
of the forces after equalisations and their final equal 
strengths. All actions in the world, nature, being at bottom 
equalisations of stuffconditions, the contravaxantic formula 
of equalisation is the so-called law of nature, not made by a 
"lawgiving god," but invented by men. Of course the name 



172 WM. DANMA& 

"law of nature" for this formula is wrong if "law" is taken 
as a made rule of action, but still we have to use the term. 

Laws in Nature — the mechanical laws of space, time, 
volumes, masses, motion and circumstances. These mathe- 
matical forms are mechanical because mechanics is the 
science of addition and substraction in space and time, there- 
fore, also of motion, masses and circumstances, especially the 
motion and rest of bodies. All these matters are not essential 
but circumstantial, and their forms are no "laws of nature," 
but laws in nature, which effect circumstantial modifications 
of nature. All laws in nature are mechanical while the law 
of nature is not mechanical, but for want of a term may 
simply be called the natural law. 

Magnetism — the necessity in the character of the counter- 
forces to establish equilibrium between them. Repulsion and 
attraction are the two opposite inversely proportional energies 
of magnetism, representing the two forces of stuff. Materity 
repulses materity and attracts paterity; paterity repulses 
paterity and attracts materity. Indifference is the equality 
of the opposite magnetic energies. 

Materialism — the philosophy postulating matter (cold- 
stuff or stuffified passive force) as the fundamental stuff of 
the world. It is the counterpart to genuine spiritualism. 
Its theory of nature is mechanical. It is untrue, because 
the worldstuff is not material, but galomal. 

Materal — a condition on that side of the point of indiffer- 
ence where materity is preponderant. 

Materity — the passive force of the worldstuff appearing 
as resistance, hardness and cold in various forms. It differs 
from hypothetical materiality in this that it is not absolute 
but correlative with paterity. It is the passive factor of 
galom. 

Materopolar — material applied to a condition in the 
polarity where materity is preponderant. "Positive" elec- 
tricity is matero-electricity. 

Medialum — the medial substance taken from living per- 
sons by ghosts and used by them for perceptible manifesta- 
tions. 

Nature — from natura, birth, is the worldprocess of equal- 
izing the conditions and equilibrating the counter-forces of 



MODERN NIRVANAISM 173 

the worldstuff. It includes all actions, processes and happen- 
ings of any kind in the world. The infinity of the world 
which logically excludes anything outside or above the world, 
makes it impossible that anything could happen which were 
not natural. The "supernatural' ' is excluded as an impos- 
sibility, because it implies a limited world. 

Nirvana — the condition of the ghosts when ripe or ma- 
tured. The old nirvana meant that the lifefire of an organic 
individual was "blown-out," extinguished, that the individ- 
ual was dead. It is symbolical for the condition of the ghosts 
being near dynamic equilibrium, apolarity, zeronity, indiffer- 
ence, etc., in which sense it is now used. 

Nirvanaism — the keystone of galomalism as a conception 
of the world, therefore, the conception of the ghostworld as 
being in nirvana. 

Nirvanalogy — the fourth branch of galomalistic philoso- 
phy; the science of nirvana or of everything pertaining to 
death or nirvana and the beings in it, as outlined in the 27th 
Article. 

Patera! — the counterpart to materal. "Negative elec- 
tricity" is patero-electricity. 

Paterity — the active force of the worldstuff, appearing 
as softness and mainly as heat in its various forms. It is 
correlative to materity. Absolute pateriality would be identi- 
cal with spirituality, the existence of which is denied by 
galomalism. Paterity is the active factor of galom. 

Pater ialisation — the more fitting term for spiritualisa- 
tion, the opposite process to materialisation. It would be 
consistent with galomalism to have the terms pateralisation 
and materalisation, but they would cause inconvenience as 
new terms. 

Pateropolar — conditions and substances in the pater al 
part of the world or on that side of zeronity where paterity 
is preponderant. Matero-polarity and patero-polarity are 
antipolar. 

Polarity — the position of a stuff condition or a substance 
on the one or the other side of the point of indifference. There 
are but two grand polarities in the inequilibrated part of 
the world, the matero- and the patero-polar. But in each 
-chemical polarity there are "periods" of subpolarities caused 



174 WM. D&NMAR 

by spantomic peculiarities and latentures, which show some 
antipolarity and action among themselves, but in general 
belong to the two principal polarities. 

Beactionless Substances — the substances which show no- 
chemical reaction, take no important part in nature and have 
such insignificant preponderant and exertive forces and ener- 
gies that they are imperceptible and practically dead. The 
inorganic reactionless substances consist of argon and its 
group and helium and its group ; the organic reactionless 
substances form a large group called zeron, substantiating the 
ghostworld. 

Religion — a primitive philosophy which personifies its 
hypothetical world entity, as a personal creator and ruler of 
the world. If the entity is supposed to be matter personified 
as a worldmother (Isis, Hera and others) it is a materialistic 
religion ; if supposed to be spirit (heatstuff, ether) personi- 
fied as a worldfather (Osiris, Jehova, Jupiter, etc.), it is 
a spiritualistic religion, and if supposed to be mind it bor- 
rows the spiritualistic personification of a fatherly world- 
ruler, a universal patriach. Without personification there 
is no religion, because pantheism is but a phrase. If the 
religions are stripped of their personifications they become 
simple materialistic, spiritualistic, mentalistic or dualistic 
philosophies. 

Space — the mental abstraction of the extension of stuff 
effected by heat as required for being. Volume is, therefore, 
the true measure of stuff. 

Spantom — an internally spanned part of a substance, 
vibrating through contraction and expansion, caused hj in- 
crease and decrease of its counter-forces. It takes the place 
of the molecules of materialism. 

Spantomic Constitution — the substitute for molecular 
constitution ; the interior constitution of a substance in regard 
to the size, form, vibratus, proportion of forces, etc., latental 
in a certain substance. 

Spirit or spiritus — breath of the sungod, radiated heat- 
stuff, ether, astralstuff, etc. ; a hypothetical stuff the essence 
of which is heat. The existence of spirit is denied by galom- 
alism. 

Spiritualism — the philosophy postulating spirit or heat- 



MODERN NIB.VANAISM 175 

stuff as the fundamental stuff of the world; the counter- 
part of materialism. The word has been wrongly used as 
a name for mentalism, psychism, idealism and other notions 
postulating remnants of personifications as the world's entity. 

Stuff — from stupa; the being (on) that fills or stuffs 
space, irrespective of its essence. For the essence of stuff, 
forces have been accepted which caused the postulation of 
hypothetical forcestuffs, such as matter, spirit, ether, etc. 
Galomalisms denies the existence of these force-stuffs and 
demonstrates the worldstuff as being galomal. 

Temper at ometer — an instrument similar to a thermo- 
meter but measuring temperature instead of heat. Tempera- 
ture,, a phase of stuffcondition, is the proportion between 
directly transferible heat and cold, as more fully explained 
in the respective appendix. 

Time — the mental abstraction of the progress of action 
or of nature. Time and space, including action, motion and 
mass, are of mechanical character and under the law of 
addition and substraction. 

Transant — the figure in the system of the contravaxant 
which represents the preponderant forces which are, there- 
fore, called the transant forces. The limiting curves of the 
transants are called the transodes. These new curves are a 
diagramatical element essential to galomalism. 

Transantism — the law of the preponderant or transant 
forces, exertive in nature ; it is a branch of contravaxantism. 

Zerogroup — the known inorganic dead substances, argon,' 
neon, kryton, xenon, etc., have been called the zerogroup be- 
cause their chemical affinity and action is at zero. We can 
well use this term for all substances, organic and inorganic, 
which are grouped with their conditions around the zero of 
nature where the preponderant forces are nearly at zero. 
'But the group consists of dead substances of prenatural ex- 
istence and of such of natural origin, such as helium and 
zeron. 

Zero of Nature — the point where nature as the process 
of equilibration of the counter-forces attains its object and 
ceases to be; the dead point in nature where the life process 
comes to a stop and standstill, because the normal, equil- 
brated condition of an amount of stuff in the form of an 



176 WM. DANMAR 

organic being has been established. The zero of nature is 
also the natural zero of the various phases of stuffconditions. 
The zero of temperature (not heat) is in the middle of 
temperate imperceptible temperature which, therefore, is the 
zero of the temperatometer ; it is also the natural zero of 
chemicature and the chemograph lying in the neighborhood 
of ordinary atmospheric oxygen; it is also to be the natural 
zero of the electrometer, constructed after the principle of the 
temperatometer; it is our own natural standpoint when judg- 
ing conditions. The zero of nature is the dead point around 
which the products of life, the ghosts, are grouped with their 
conditions. 

.Zeron — the large group of organic substances at or near 
the zero of nature or at the point of indifference of the forces. 
Zeronity is, therefore, another aspect of apolarity. 



The American Society for Psychical Research, 

154 Nassau Street, New York City, 

of which Prof. Dr. James H. Hyslop, 519 W. 149th Street, 
New York City, is secretary and editor, and of which the 
author has been member from the start, has made it its 
special object to investigate mediumism and in an empirical 
manner prove "spiritism," though mostly through "psychical" 
mediumism. With impartial appreciation of the good work 
of this society, I deem it advisable and recommend to my 
readers to connect with this society and read its reliable 
reports. 









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